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PRINCETON,  N.  J. 


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BX  8730  .C638 
Swedenborg,  Emanuel,  1688 

1772. 
New  Jerusalem  tracts 


%EW  JERUSALEM  TRACTS 


JVo.    1. 


From  die  '■'•  Tnie  Christian  Religion,  containing  the  Unycersal  Tlieology  of  the 
New  Churdi,  which  teas  foretold  by  the  Lord  in  Danie^,  chap.  vii.  13,  14  5  andin 
tlie  Apocalypse,  chap.  XXI.  1,23"  a  work  oi  EmanueV^ioedenborg,  in  2  vols.  8vo. 


THE  DECALOGUE  EXPLAINED, 

AS  TO   ITS   EXTERNAL  AND  INTERNAL   SENSE. 


There  is  no  nation  throughout  the  whole  world  so  igno- 
rant, as  not  to  know  that  murder,  adultery,  theft,  and  the 
bearing  false  witness,  are  evils;  and  further,  that  unless 
there  were  laws  for  the  prevention  of  those  evils,  no  king- 
dom, commonwealth,  nor  any  established  order  of  society, 
could  possibly  subsist.  Who,  therefore,  can  suppose  that  the 
people  of  Israel  were  so  particularly  stupid,  as  not  to  know 
that  they  were  evils  1  And  how  surprising,  therefore,  must 
it  appear,  that  those  laws,  so  universally  known  throughout 
the  world,  should  be  promulgated,  in  so  miraculous  a  man- 
ner, from  Mount  Sinai,  by  Jehovah  Himself!  But  understand 
now  the  reason  of  this ;  those  laws  were  promulgated  in  so 
miraculous  a  manner,  as  a  token  that  they  are  not  only  civil 
and  moral  laws,  but  likewise  divine  laws,  and  that  to  act 
contrary  to  them  is  not  only  a  commission  of  evil  against  a 
man's  neighbour,  that  is,  against  his  fellow-citizens  and  so- 
ciety, but  likewise  a  sin  against  God ;  wherefore  those  laws, 
in  consequence  of  their  promulgation  from  Mount  Sinai  by 
Jehovah,  were  also  made  laws  of  religious  obligation ;  for  it 
is  evident,  that  whatsoever  Jehovah  prescribes  is  designed 
by  Him  to  be  made  a  principle  of  religion,  and  thus  to  be 
observed  with  a  view  to  salvation.  But  previous  to  an  ex- 
planation of  the  commandments,  it  will  be  expedient  to 
premise  something  concerning  their  sanctity,  in  order  to  show 
that  the  duties  they  include  are  of  religious  obligation. 


( 


i 


.A-n-^ 


That  the  Decalogue,  in  the  Israelitish  Church, 
was  the  very  essence  of  holiness. 

The  commandments  of  the  decalogue,  because  they  were 
the  first-fruits  of  the  Word,  and  consequently  the  first-fruits 
of  the  church  which  was  to  be  established  amongst  the  peo- 
ple of  Israel,  and  because  they  contained,  in  a  short  sum- 
mary, the  whole  of  religion,  by  which  the  conjunction  of 
God  with  man,  and  of  man  with  God,  is  effected,  were  so 
holy,  that  nothing  could  be  holier.  Their  supreme  holiness 
is  evident  from  the  following  circumstances  :  that  Jehovah 
the  Lord  Himself  came  down  upon  Mount  Sinai  in  fire,  and 
attended  with  angels,  and  thence  promulgated  them  by  word 
of  mouth,  and  that  bounds  were  set  about  the  mount,  lest 
any  one  should  approach  and  die  ;  that  neither  the  priests 
nor  elders  approached,  but  Moses  alone  ;  that  the  command- 
ments were  written  with  the  finger  of  God  on  two  tables 
of  stone ;  that  the  face  of  Moses  shone,  when  he  carried 
down  the  two  tables  the  second  time  ;  that  the  tables  were 
afterwards  deposited  in  the  ark,  and  the  ark  in  the  inmost 
part  of  the  tabernacle,  and  the  propitiatory  or  mercy-seat 
over  it,  and  the  cherubs  of  gold  over  the  mercy-seat ;  that 
the  inmost  of  the  tabernacle,  where  the  ark  was  kept,  was 
called  the  holy  of  holies  ;  that  without  the  vail,  within  which 
the  ark  was  placed,  there  were  many  things  deposited, 
which  represented  the  holy  things  of  heaven  and  the  church, 
such  as  the  table  overlaid  with  gold,  on  which  was  the 
show-bread,  the  golden  altar,  on  which  the  incense  was 
burnt,  and  the  golden  candlestick  with  seven  lamps,  and 
also  the  curtains  round  about,  made  of  fine  linen,  purple 
and  scarlet :  the  holiness  of  the  whole  of  this  tabernacle 
was  derived  solely  from  the  law  which  was  in  the  ark.  By 
reason  of  the  holiness  of  the  tabernacle,  derived  from  the 
law  in  the  ark,  all  the  people  of  Israel  were  commanded  to 
encamp  about  it  in  order,  according  to  their  tribes,  and  to 
march  in  order  after  it ;  and  at  those  times  a  cloud  was 
over  it  in  the  day-time,  and  a  fire  in  the  night.  By  reason 
of  the  holiness  of  that  law,  and  the  presence  of  Jehovah  in 
it,  Jehovah  conversed  with  Moses  from  over  the  propitiatory 
or  mercy-seat,  between  the  cherubs;  and  the  ark  which 
stood  there  was  itself  called  Jehovah ;  and  Aaron  was  not 
permitted  to  enter  within  the  vail,  except  with  sacrifices 
and  incense,  lest  he  should  die.  By  reason  of  the  presence 
of  Jehovah  in  that  law,  and  about  it,  miracles  were  also 
wrought  by  the  ark,  wherein  the  law  was  deposited :  thus 


the  waters  of  Jordan  were  divided,  and,  whilst  the  ark  rested 
in  the  midst  thereof,  the  people  passed  over  on  dry  ground  ; 
the  walls  of  Jericho  fell  down  in  consequence  of  the  ark's 
being  carried  round  about  it ;  Dagon,  the  god  of  the  Philis- 
tines, fell  on  his  face  before  it,  and  was  afterwards  found 
lying  without  head,  and  with  the  palms  of  his  hands  on  the 
threshold  of  the  house ;  the  Bethshemites,  to  the  number  of 
several  thousands,  were  smitten  by  reason  of  it ;  Uzzah  died 
in  consequence  of  touching  it.  It  is  further  to  be  noted, 
that  the  same  ark  was  introduced  by  David  into  Zion,  with 
sacrifices  and  rejoicings ;  and  afterwards  by  Solomon  into 
the  temple  at  Jerusalem,  where  it  constituted  the  most  sacred 
part  of  the  temple  ;  not  to  mention  other  circumstances, 
which,  together  with  these,  are  convincing  proofs,  that  the 
decalogue  was  the  very  essence  of  holiness  in  the  Israelitish 
church. 

The  facts  above-mentioned,  concerning  the  promulgation, 
sanctity,  and  power  of  the  law,  are  recorded  in  these  places 
in  the  Word :  "  That  Jehovah  descended  in  Jire  on  Mount 
Sinai,  and  that  then  the  mountain  smoked  and  shook,  and  that 
there  were  thunders,  lightnings,  thick  clouds,  and  the  voice  of 
a  trumpet,^''  Exod.  xix.  16  to  18,  Deut.  iv.  11,  chap.  v.  19  to 
23  :  "  Thcd  the  people,  before  the  descent  of  Jehovah,  prepar- 
ed and  sanctified  themselves  three  days,''^  Exod.  xix.  10,  11, 
15 :  "  That  bounds  were  set  about  the  mount,  lest  any  of  the 
people  should  approach  and  die,  and  that  not  even  the  priests 
were  permitted  to  approach,  but  Moses  only,''''  Exod.  xix.  1*2, 
13,  20  to  23,  chap.  xxiv.  1,  2  :  "  Thcd  the  law  was  promul- 
gated from  mount  Sinai,^''  Exod.  xx.  2  to  14,  Deut.  v.  6  to 
18  :  "  Thcd  the  law  was  written  on  two  tables  of  stone,  and 
with  the  finger  of  God,^''  Exod.  xxxi.  18,  chap,  xxxii,  15,  16j 
Deut.  ix.  10 :  "  That  Moseses  face  did  so  shine,  when  he 
brought  the  two  tables  down  from  the  mount  the  second  time, 
that  he  covered  his  face  with  a  vcdl,  whilst  he  talked  with  the 
people,''''  Exod.  xxiv.  29  to  35 :  "  That  the  tables  were  laid 
up  in  the  ark,^''  Exod.  xxv.  16,  chap.  xl.  20,  Deut.  x.  5, 
1  Kings  viii.  9  :  "  That  the  propitiatory  or  mercy-seat  2vas  put 
over  the  ark,  and  that  the  cherubs  of  gold  were  placed  over 
the  mercy-seat,''''  Exod.  xxv.  17  to  21 :  "  That  the  ark,  with  the 
mercy-scat  and  the  cherubs,  teas  put  into  the  tabernacle,  and  con- 
stituted  the  first  and  thus  the  inmost  part  thereof;  and  that  the 
\able  overlaid  with  gold,  on  lohich  was  the  show-bread,  the  golden 
altar  of  incense,  and  the  golden  candlestick,  with  its  golden 
lamps,  constituted  the  outer  part  of  the  tabernacle ;  and  that  the 


ten  curtains  ofjine  linen, purple  and  scarlet,  constituted  its  out" 
trmost  part^""  Exod.  xxv.  1  to  the  end,  chap.  xxvi.  1  to  tl^e 
end,  chap.  xl.  17  to  28 :  "  That  the  place  where  the  ark  ivas, 
was  ccdlcdthe  holy  of  holies,'^  Exod.  xxvi.  33  :  "  That  the  whole 
body  of  the  people  of  Israel  encamped  round  about  the  taber- 
nacle in  order,  according  to  their  tribes,  and  inarched  in  order 
after  it,^^  Numb.  ii.  1  to  the  end  :  "  That  then  there  teas  a 
cloud  on  the  tabeimacle  by  day,  and  f  re  by  night,''''  Exod.  xl. 
38,  Numb.  ix.  15,  IG  to  the  end,  chap.  xiv.  14,  Deut.  i.  33  : 
"  That  Jchovcdi  talked  ivith  Moses  above  the  a?'k,  between  the 
cherubs,''  Exod.  xxv.  22,  Numb.  vii.  89 :  "  That  the  ark,  by 
reason  of  the  law  which  it  contained,  icas  called  Jehovah; 
for  Moses  said,  ichen  the  ark  set  fonvard.  Rise  up,  Jehovah, 
and  whe?i  it  rested.  Return,  Jehovah,"  Numb.  x.  35,  36, 
Psahn  cxxxii.  7,  8  :  "  That,  by  reason  of  the  holiness  of  the 
law,  it  was  not  lawful  for  Aaron  to  enter  within  the  vail,  ex- 
cept  tvith  sacrifces  and  incense,'''  Levit.  xvi.  2  to  14  :  "  That, 
by  virtue  of  the  presence  of  the  Lord''s  power  in  the  Icav,  which 
was  in  the  ark,  the  loaters  of  Jordan  were  divided,  and,  ichilst 
it  rested  in  the  middle,  the  people  passed  over  on  dry  ground,'''' 
Josh.  iii.  1  to  17,  chap.  iv.  5  to  20  :  "  That,  on  carrying  the 
ark  round  about  the  walls  of  Jericho,  they  fell  doivn,""  Josh, 
vi.  1  to  20 :  "  That  Dagon,  the  gocl  of  the  Philistines,  fell 
to  the  ground  before  the  ark,  and  afterwards  lay  on  the 
threshold,  with  his  head  separated  from  his  body,  and  the 
palms  of  his  hands  cut  off,'''  1  Sam.  v.  "  Thcd  the  Bethshe- 
mites,  on  account  of  the  ark,  were  smitten,  to  the  number  of 
many  thousands,"  1  Sam.  v,  and  vi.  "  That  Uzzcdi,  because 
he  touched  the  cwk,  died,"  2  Sam.  vi.  7  :  '^  That  the  ark  teas 
introduced  into  Zion,  by  David,  with  sacrifices  and  rejoic- 
ifigs,"  2  Sam.  vi.  1  to  19 :  "  That  it  teas  introduced  also  by 
Solomon  into  the  temple  at  Jerusalem,  where  it  constituted  the 
most  sacred  part  of  the  temple,"  1  Kings  vi.  19,  chap.  viii.  3 
to  9. 

The  conjunction  of  the  Lord  with  man,  and  of  man  with 
the  Lord,  being  effected  by  means  of  that  law,  it  is  there- 
fore called  THE  COVENANT,  and  the  testimony;  the  cove- 
nant, because  it  conjoins,  and  the  testimony,  because  it 
confirms  the  articles  of  the  covenant ;  for  a  covenant,  in 
the  Word,  signifies  conjunction,  and  testimony  the  confirm- 
ation and  witnessing  of  its  articles.  For  this  reason,  there 
were  two  tables,  one  for  God,  and  the  other  for  man.  Con- 
junction is  effected  by  the  Lord,  but  only  at  that  time  when 
man  performs  what  is  written  in  his  table  ;    for  the  Lord 


is  continually  present,  and  desires  to  enter,  but  it  is  man's 
part,  by  virtue  of  the  freedom  which  he  has  from  the  Lord, 
to  open  the  door ;  for  the  Lord  saith,  "  Behold  I  stand  at 
the  door,  and  knock;  if  any  man  hear  my  voice,  and  open  the 
door,  I  ivill  come  in  to  him,  and  snp  with  him,  and  he  with 
me,''"'  Rev.  iii.  20.  That  the  tables  of  stone,  on  which  the 
law  was  written,  were  called  the  tables  of  the  covenant  ; 
and  that  the  ark  was  from  them  called  the  ark  of  the 
covenant,  and  the  law  itself,  the  covenant,  may  be  seen. 
Numb.  X.  33,  Deut.  iv.  13,  23,  chap.  v.  2,  3,  chap.  ix.  9, 
Josh.  iii.  2,  1  Kings  viii.  19,  21,  Rev.  xi.  19;  and  in 
other  places.  And  as  covenant  signifies  conjunction,  it  is 
therefore  said  of  the  Lord,  "  That  He  shcdl  be  for  a  cove- 
nant to  the  people,''''  Isaiah  xlii.  6,  chap.  xlix.  9  ;  and  He  is 
called  "  the  angel  of  the  covenant,"  Malachi  iii.  1  ;  and 
His  blood,  "  the  blood  of  the  covenant,"  Matt.  xxvi.  28, 
Zech.  ix.  11,  Exod.  xxiv.  4  to  10 ;  and  therefore  the  Word 
is  called  the  Old  Covenant,  and  the  New  Covenant  ; 
for  covenants  are  entered  into  for  the  sake  of  love,  friend- 
ship, consociation,  and  conjunction. 

The  cause  why  the  law  was  so  full  of  holiness  and 
power,  was,  because  it  contained  the  sum  and  substance  of 
all  religion ;  for  it  was  written  on  two  tables,  one  of  which 
contained  the  sum  and  substance  of  all  duties  relating  to 
God,  and  the  other  the  sum  and  substance  of  all  duties 
relating  to  man ;  wherefore  the  commandments  of  that  law 
are  called  the  ten  w^ords,  Exod.  xxxiv.  28,  Deut.  iv.  13, 
chap.  ix.  4 ;  they  are  so  called,  because  ten  signifies  all,  and* 
words  signify  truths ;  for  it  is  evident  there  were  more  than 
ten  words.  That  ten  signifies  all,  and  that  tenths,  or  tithes, 
were  appointed  by  reason  of  that  signification,  may  be  seen 
in  the  Apocalypse  Revealed,  n.  101 ;  and  that  that  law 
contains  the  sum  and  substance  of  all  things  in  religion, 
will  be  seen  in  the  following  pages. 

That  the  Decalogue,  in  its  literal  Sense,  con- 
tains GENERAL  PrECEPTS  OF  DoCTRINE  AND  OF  LiFE  ; 
BUT  IN  ITS  SPIRITUAL  AND  CELESTIAL  SeNSE,  ALL  PrE- 
CEPTS    UNIVERSALLY. 

It  is  well  known,  that,  in  the  Word,  the  decalogue  is 
called  THE  LAW  by  way  of  eminence,  because  it  contains  all 
things  relating  to  doctrine  and  life ;  for  it  not  only  contains 
the  sum  and  substance  of  whatever  regards  God,  but 
likewise  the  sum  and  substance  of  whatever  regards  man ; 
that  law  was  therefore  written   on  two  tables,  one  of  which 

1* 


6 

treats  of  God,  and  the  other  of  man.  It  is  also  known, 
that  all  things  belonging  to  doctrine  and  life  have  relation 
to  love  to  God,  and  love  towards  our  neighbour  ;  and  all 
things  belonging  to  these  loves  are  contained  in  the  deca- 
logue. That  the  whole  Word  teaches  nothing  else,  is  plain 
from  these  words  of  the  Lord  :  "  Jesus  said,  Thou  sJialt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soid, 
and  with  all  thy  mind,  and  thy  neighbour  as  thyself;  on  these 
two  commandments  hang  all  the  laiv  and  the  prophets,^''  Matt. 
xxii.  35  to  40  :  the  law  and  the  prophets  signify  the  whole 
Word.  And,  in  another  place  :  "  A  certain  lawyer,  tempting 
Jesus,  said.  Master,  what  shcdl  I  do,  that  I  may  inherit  eter- 
nal life  ?  And  Jesus  said  unto  him,  WJiat  is  written  in  the 
law  1  how  readest  thou  1  And  he,  ansicering,  said.  Thou  shcdt 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,  and  ivith  all  thy  strength,  and  with  all  thy  mind,  and 
thy  neighbour  as  thyself.  And  Jesus  said.  This  do,  and 
THOU  SHALT  LIVE,"  Luko  X.  25  to  28.  Now,  since  love  to 
God,  and  love  towards  our  neighbour,  are  the  all  of  the 
Word,  and  the  decalogue  contains,  in  its  first  table,  a 
summary  of  all  things  relating  to  love  to  God,  and,  in  the 
second,  a  summary  of  all  things  relating  to  love  towards  our 
neighbour,  it  follows  of  consequence,  that  it  contains  all 
things  that  relate  to  doctrine  and  life.  It  is  plain,  from 
looking  at  the  two  tables,  that  they  are  so  conjoined,  that 
God,  from  His  table,  regards  man,  and  that  man,  from  his, 
regards  God  in  return,  and  consequently  that  the  regard  is 
reciprocal,  and  of  such  a  nature,  that  God,  on  his  part, 
never  ceases  to  regard  man,  and  to  operate  whatever  may 
concern  his  salvation  ;  and  in  case  man  receives  and  performs 
the  duties  contained  in  his  table,  a  reciprocal  conjunction 
is  effected,  and  the  words  which  the  Lord  spake  to  the  law- 
yer are  fulfilled,  This  do,  and  thou  shall  live. 

In  the  Word  there  is  frequent  mention  made  of  the  law, 
and  it  may  be  expedient  to  show  what  is  meant  by  it  in  its 
confined  sense,  what  in  a  more  extensive  sense,  and  what 
in  a  sense  most  extensive.  In  a  confined  sense,  the  deca- 
logue is  meant  by  the  law ;  in  a  more  extensive  sense,  it  is 
used  to  mean  the  statutes  given  by  Moses  to  the  children 
of  Israel ;  and  in  a  sense  most  extensive,  it  means  the  whole 
Word.     That  by  the  law,    in   a   confined   sense,  the 

DECALOGUE  IS  MEANT,  is  WCll  kuOWn  ,*  but  THAT,  IN  A  MORE 
extensive  SENSE,  THE  STATUTES  GIVEN  BY  MoSES  TO  THE 
CHILDREN    OF    IsRAEL,    ARE    MEANT    BY   THE    LAW,    is   evident 


from  the  particular  statutes  in  Leviticus  being  so  called  ;  as 
for  instance  :  "  This  is  the  laio  of  the  trespass-offering,''* 
Levit.  vii.  1 :  "  This  is  the  law  of  the  sacrifice  of  peace-offer- 
ings,''^ Levit.  vii.  11  :  *'  This  is  the  law  of  the  meat-offering''' 
Levit.  vi.  7,  &lq,.  *'  This  is  the  law  of  the  burnt-offering,  of 
the  meat-offering,  of  the  sin-offering,  and  of  the  trespass-offer- 
ing, and  of  the  consecrations ,^''  Levit.  vii.  37 :  "  This  is  the 
law  of  the  beasts  and  of  the  fotvls,''^  Levit.  xi.  46:  "  This  is 
the  law  for  her  that  hath  borne  a  son  or  a  daughter ,'"'  Levit.  xii. 
7:  "  This  is  the  laiv  of  the  leprosy ,''  Levit.  xiii.  59  ;  chap.  xiv. 
2,  32,  54,  57 :  "  This  is  the  km  of  him  that  hath  an  issue," 
Levit.  XV.  33 :  "  This  is  the  law  of  jealousy,''''  Numb.  v.  29 : 
"  This  is  the  law  of  the  Nazarite,''  Numb.  vi.  13,  21 :  "  This 
is  the  law  when  a  man  dieth  in  a  tent,''"'  Numb.  xix.  14  : 
"  Tliis  is  the  law  concerning  a  red  heifer,''''  Numb.  xix.  2 : 
"  The  lata  for  a  king,''  Deut.  xvii.  15  to  19.  Nay,  the 
whole  book  of  Moses  is  called  the  law,  Deut.  xxxi.  9,  11, 
12,  26 ;  as  also  in  the  New  Testament,  Luke  ii.  22,  chap, 
xxiv.  44,  John  i.  45,  chap.  vii.  23,  chap.  viii.  5;  and  in 
other  places.  That  these  statutes  were  meant  by  the  works 
of  the  law,  mentioned  by  Paul,  where  he  saith,  "  that  man 
is  justified  ivithout  the  works  of  the  law,"  Rom.  iii.  28,  is 
very  evident  from  what  follows  those  words,  and  also  from 
His  words  to  Peter,  whom  He  blames  for  Judaizing,  where 
he  says  three  times  in  one  verse,  "  that  no  mem  is  justified 
by  the  ivorks  of  the  law,"  Gal.  ii.  16.     That  by  the  law, 

IN     ITS     MOST     EXTENSIVE     SENSE,     IS     MEANT     THE     WHOLE 

Word,  is  plain  from  these  passages :  "  Jesus  said.  Is  it  not 
2critten  in  your  law,  ye  are  gods  ?"  this  is  written.  Psalm 
Ixxxii.  6 :  "  The  people  answered  Him,  we  have  heard  out 
of  THE  LAW,  that  Christ  abidethfor  ever,'''  John  xii.  34;  this 
is  written,  Psalm  Ixxxix.  29,  ex.  4.  Dan.  vii.  14 :  "  That  the 
word  might  be  fulfilled,  ivhich  is  written  in  their  law,  they 
hated  Me  without  a  cause,"  John  xv.  25;  this  is  written. 
Psalm  XXXV.  19 :  "  Have  any  of  the  rulers  or  Pharisees  be- 
lieved on  Him  1  but  this  jycople,  who  knoiveth  not  the  law, 
are  cursed,"  John  vii.  48,  49  :  "  It  is  easier  for  heaven  and 
earth  to  pass  away,  than  one  tittle  of  the  law  to  fail," 
Luke  xvii.  7 :  in  these  passages,  the  whole  Sacred  Scripture 
is  meant  by  the  law,  as  may  be  seen  in  a  thousand  places 
in  the  Psalms  of  David. 

The  reason  why  the  decalogue,  in  its  spiritual  and  ce- 
lestial senses,  contains  universally  all  precepts  of  doctrine 
and  of  life,  thus,  all  things  relating  to  faith  and  charity,  is, 


8 

because  the  Word,  in  all  and  every  part  of  its  literal  sense, 
that  is,  both  generally  and  particularly,  contains  two  interior 
senses,  one  called  spiritual,  and  the  other  celestial,  and  be- 
cause in  these  senses  divine  truth  is  in  its  light,  and  divine 
good  in  its  heat :  now,  since  the  Word,  both  as  to  the 
whole  and  every  particular  part,  is  of  such  a  nature,  it  must 
of  necessity  follow,  that  the  ten  commandments  of  the  deca- 
logue admit  an  explanation  according  to  the  three  senses, 
called  natural,  spiritual,  and  celestial.  That  such  is  the 
nature  of  the  Word,  appears  from  what  has  been  already 
proved  in  the  chapter  concerning  the  Holy  Scripture,  or 
Word,  n.  193  to  208. 

It  is  impossible  for  any  one,  who  is  unacquainted  with 
the  nature  and  quality  of  the  Word,  by  any  stretch  of 
thought,  to  discover  that  in  each  several  part  there  is  an 
infinity,  that  is,  that  each  contains  innumerable  things  which 
the  angels  themselves  cannot  exhaust.  Every  single  word 
of  it  may  be  compared  to  a  seed,  which  hath  a  capacity,  if 
it  be  sown  in  the  ground,  of  growing  up  into  a  great  tree, 
and  producing  abundance  of  other  seeds,  from  which  again 
similar  trees  may  be  produced,  of  these  a  garden  formed, 
and  from  its  seeds  other  gardens,  and  so  on  to  infinity. 
Such  is  the  Word  of  the  Lord  in  all  its  parts,  and  particu- 
larly in  the  decalogue,  which,  as  it  teaches  love  to  God, 
and  love  towards  our  neighbour,  is  a  brief  complex  of  the 
whole  Word.  That  the  Word  is  of  such  a  nature,  the  Lord 
also  shews  in  the  following  similitude :  "  The  kingdom  of 
God  is  like  unto  a  grain  of  mustard-seed,  ivliich  a  man  took 
and  soiced  in  his  f  eld:  which,  indeed,  is  the  least  of  all  seeds; 
but  when  it  is  grown,  it  is  the  greatest  among  herbs,  and  bc- 
cometh  a  tree,  so  that  the  birds  of  the  air  come  and  lodge  in 
the  branches  thereof,''  Matt.  xiii.  31,  32,  Mark  iv.  31,  32, 
Luke  xiii.  18,  19 ;  compare  also  Ezek,  xvii.  2  to  8.  That 
such  is  the  infinity  of  spiritual  seeds,  or  of  truths,  in  the 
Word,  is  evident  from  the  wisdom  of  angels,  which  is  all 
derived  from  the  Word,  and  which  increases  in  them  to 
eternity  ;  and  they,  in  proportion  as  they  grow  wiser,  see 
more  clearly  that  no  limit  can  be  set  to  wisdom,  and  that 
they  themselves  are  but  in  its  outer  court,  and  can  never, 
in  the  smallest  particular,  attain  to  the  divine  wisdom  of  the 
Lord,  which  they  call  an  abyss.  Now,  since  the  Word  is 
derived  from  this  abyss,  in  consequence  of  coming  from 
the  Lord,  it  is  plain  that  there  is  in  all  its  contents  a  kind 
of  infinity. 


THE  FIRST  COMMANDMENT. 

Thou  shalt  have  no  other  Gods  before  Me.* 

These  are  the  words  of  the  first  commandment,  Exod. 
XX.  3,  Deut.  V.  7  ;  by  which,  in  the  natural  sense,  which 
is  that  of  the  letter,  is  first  of  all  meant,  that  idols  ought 
not  to  be  worshipped ;  for  it  follows,  "  Thou  shalt  not  make 
to  thyself  any  graven  image,  nor  the  likeness  of  any  thing  that 
is  in  the  heavens  above,  or  that  is  in  the  earth  beneath,  or  that 
is  in  the  ivaters  under  the  earth;  thou  shalt  not  bow  clown 
thyself  to  them,  nor  loorship  them,  for  I,  Jehovah,  thy  God, 
am  a  jealous  God,"  Exod.  xx.  3,  4,  5,  6.  The  reason 
why,  by  this  commandment  is  meant,  in  the  first  place,  that 
idols  ought  not  to  be  worshipped,  was,  because,  before  the 
time  of  giving  the  law,  and  after  it,  even  till  the  coming  of 
the  Lord,  the  worship  of  idols  prevailed  in  most  of  the  king- 
doms of  Asia ;  which  worship  originated  in  this  circum- 
stance, that  all  churches,  before  the  Lord's  coming,  were 
representative  and  typical,  and  the  types  and  representations 
were  such,  that  divine  things  were  exhibited  under  various 
figures  and  sculptures,  which  the  vulgar,  losing  sight  of 
their  significations,  began  to  worship  as  gods.  That  such 
worship  prevailed  amongst  the  people  of  Israel,  during  their 
sojourning  in  Egypt,  is  evident  from  the  golden  calf,  which 
they  worshipped  in  the  wilderness,  instead  of  Jehovah,  and 
from  their  continual  relapses  into  such  worship,  as  appears 
both  from  the  historical  and  prophetical  parts  of  the  Word. 
By  this  commandment.  Thou  shalt  have  no  other  gods 
before  3Ie,  in  a  natural  sense,  is  also  meant,  that  no  man, 
whether  dead  or  alive,  ought  to  be  worshipped  as  a  god, 
which  was  a  practice  very  common  in  Asia  and  the  neigh- 
bouring countries.  Hence  came  many  of  the  gods  of  the 
Gentiles,  as  Baal,  Ashtaroth,  Chemos,  Milkom,  Beelzebub ; 
and  amongst  the  Greeks  and  Romans,  Saturn,  Jupiter, 
Neptune,  Pluto,  Apollo,  Pallas,  &c.,  some  of  whom  they  at 
first  worshipped  as  saints,  afterw^ards  as  subordinate  deities 
{numina),  and  lastly,  as  gods.  That  they  also  worshipped 
living  men  as  gods,  is  evident  from  the  decree  of  Darius 
the  Mede,  that  no  one,  for  the  space  of  thirty  days,  should 
offer  any  petition  to  God,  but  to  the  king  alone,  on  pain  of 
being  cast  into  the  den  of  lions,  Dan.  vi.  8,  to  the  end. 

*  111  the  original, ''  coram  faciebus  meis,"  before  Mtj  faces. 


10 

In  the  natural  sense,  which  is  that  of  the  letter,  by  this 
commandment  is  also  meant,  that  no  one,  except  God,  and 
nothing,  except  what  proceeds  from  God,  is  to  be  loved 
with  the  chief  and  governing  love,  according  to  the  Lord's 
words,  Matt.  xxii.  35  to  37,  Luke  x.  25  to  28 ;  for  that  per- 
son, and  that  thing,  which  is  loved  with  the  chief  and  gov- 
erning love,  is  to  the  lover  a  god  and  divine  ;  as  where  a 
man's  chief  and  governing  love  is  centered  in  himself  or 
the  world,  there  self  or  the  world  is  his  god  ;  and  the  con- 
sequence is,  that  in  his  heart  he  does  not  acknowledge  any 
other  god,  and  is  therefore  in  conjunction  with  his  like  in 
hell,  where  all  are  gathered,  who  have  loved  themselves  and 
the  world  with  their  chief  and  governing  love. 

The  spiritual  sense  of  this  commandment  is,  that  no 
other  god  is  to  be  worshipped  but  the  Lord  Jesus  Christ, 
for  He  is  Jehovah,  who  came  into  the  world,  and  accom- 
plished the  work  of  redemption,  without  which,  neither  man 
nor  angel  could  have  been  saved.  That  there  is  no  other 
god  beside  Him,  is  evident  from  these  passages  in  the 
Word:  ^^ It  shall  he  said  in  that  day,  Lo!  this  is  our  God, 
whom  IOC  have  waited  for  to  deliver  us  ;  this  is  Jehovah,  ivhom 
we  have  ivaited  for ;  let  us  exult  and  he  glad  in  His  salva- 
tion,''^ Isaiah  xxv.  9  :  "  The  voice  of  him  that  crieth  in  the 
wilderness,  prepare  ye  the  way  of  Jehovah,  make  straight  in 
the  desert  a  highway  for  our  God ;  for  the  glory  of  Jehovah 
shall  he  revealed,  and  all  flesh  shall  see  it  together ;  hchold, 
the  Lord  Jehovah  comcth  in  strength.  He  shall  feed  His  flock 
like  a  shepherd,''^  Isaiah  xl.  3,  5,  10  :  "  Surely  God  is  in 
Thee,  and  there  is  no  God  else ;  verily  Thou  art  a  God  that 
hidest  Thyself,  O  God  of  Israel  the  Saviour,"  Isaiah  xlv. 
14,  15  :  "  Afn  not  I  Jehovah,  and  there  is  no  God  heside  me; 
a  just  God  and  a  Saviour,  there  is  none  heside  3Ie,^^  Isaiah 
xlv.  21  :  "  /  am  Jehovah,  and  heside  Me  there  is  no  Saviour," 
Isaiah  xliii.  11,  Hos.  xiii.  4:  ^'  And  all  flesh  shall  knotv  that 
I  Jehovah  am  thy  Saviour  and  thy  Redeemer,"  Isaiah 
xlix.  26,  chap.  Ix.  16  :  "  As  for  our  Redeemer,  Jehovah 
Zchaoth  is  His  namc,"^  Isaiah  xlvii.  4,  Jer.  1.  34  :  "  Jehovah 
is  my  rock,  and  my  Redee3ier,"  Psalm  xix.  14 :  "  Thus 
saith  Jehovah,  thy  Redeemer,  the  Holy  One  of  Israel,  I 
Jehovah  am  thy  God,''''  Isaiah  xlviii.  17,  xliii.  24,  xlix.  7 : 
"  Thus  saith  Jehovah  thy  Redeemer,  /  am  Jehovcdi,  that 
maketh  all  things,  and  alone  hy  Myself,^''  Isaiah  xliv.  24  : 
"  Thus  saith  Jehovah,  the  King  of  Israel,  and  His  Re- 
deemer, Jehovah  Zehaoth,  I  am  the  First,  and  I  am  the 


11 

Last,  and  beside  Me  there  is  no  God,''^  Isaian  xliv.  6:  "Je- 
hovah of  Hosts  is  His  name,  and  thy  Redeemer  the  Holy 
One  of  Israel,  the  God  of  the  tvhole  earth  shall  He  be  called,^' 
Isaiah  liv.  5 :  "  Though  Abraham  be  ignorant  of  us,  and 
Israel  acknowledge  us  not,  Thou,  Jehovah,  art  our  Father, 
OUR  Redeemer,  Thy  name  is  from  an  age^''  Isaiah  Ixiii.  16: 
"  Unto  us  a  Child  is  born,  unto  iis  a  Son  is  given,  and  His 
name  shall  be  called  Wonderful, '  Counsellor,  God,  Hero,  the 
Father  of  Eternity,  the  Prince  of  Peace,''''  Isaiah  ix.  5 : 
"Behold,  the  days  come,  that  I  will  raise  unto  David  a 
righteous  branch,  who  shall  reign  as  a  king ;  and  this  is  His 
name  whereby  He  shall  be  called,  Jehovah  our  righteous- 
ness," Jer.  xxiii.  5,  6 :  "  Philip  said  unto  Jesus,  Shew  us 
the  Father :  Jesus  said  unto  him.  He  that  seeth  me  seeth  the 
Father ;  believest  thou  not  that  I  am  in  the  Father  and  the 
Father  in  J/e,"  John  xiv.  8,  9  :  "  In  Jesus  Christ  dicelleth  all 
the  fulness  of  the  Godhead  bodily,'"  Coloss.  ii.  9:  We  are  in 
the  truth,  in  His  Son  Jesus  Christ ;  this  is  the  true  God,  and 
Eterncd  Life :  little  children,  keep  yourselves  from  idols^'* 
1  John  V.  20,  21.  From  these  passages,  it  clearly  appears, 
that  the  Lord  our  Saviour  is  Jehovah  Himself,  who  is  at 
once  the  Creator,  the  Redeemer,  and  the  Regenerator 
This  is  the  spiritual  sense  of  this  commandment. 

The  CELESTIAL  SENSE  of  this  commandment  is,  that  Je- 
hovah, the  Lord,  is  Infinite,  Immense,  and  Eternal ;  that 
He  is  Omnipotent,  Omniscient,  and  Omnipresent ;  that  He 
is  the  First  and  the  Last,  the  Beginning  and  the  End,  who 
Was,  Is,  and  Will  Be ;  that  He  is  Love  Itself,  and  Wisdom 
Itself,  or  Good  Itself,  and  Truth  Itself,  consequently  Life 
Itself;  and  thus  the  One  Only  Being,  from  whom  are  all 
things. 

All  who  acknowledge  and  worship  any  other  God  but  the 
Lord  and  Saviour  Jesus  Christ,  who  is  Jehovah,  God  Him- 
self, in  a  human  form,  offend  against  this  first  command- 
ment ;  and  so  also  do  they,  who  persuade  themselves  into 
the  belief  of  three  divine  persons  actually  existing  from 
eternity :  these  latter,  in  proportion  as  they  confirm  them- 
selves in  this  error,  become  more  and  more  natural  and 
corporeal,  in  which  case  they  have  no  capacity  inwardly  to 
comprehend  any  divine  truth,  and  if  they  hear  and  receive 
it,  still  they  defile  and  involve  it  in  fallacies;  they  may, 
therefore,  be  compared  with  those  who  dwell  in  the  lowest 
story  of  a  house,  or  in  the  rooms  under  ground,  who,  on 
that  account,  hear  nothing  of  the  conversation  which  passes 


12 

in  the  second  or  third  stories,  because  the  ceiling  above 
prevents  the  sound  from  descending  to  them.  The  human 
mind  is  like  a  house  consisting  of  three  stories,  in  the  low- 
est of  which  are  they  who  have  confirmed  themselves  in 
favour  of  three  gods  existing  from  eternity,  but  in  the  second 
and  third  stories  are  they  who  acknowledge  and  believe  in 
One  God,  under  a  visible  human  form,  and  the  Lord  God  the 
Saviour  to  be  that  God.  The  sensual  and  corporeal  man, 
inasmuch  as  he  is  merely  natural,  is  nothing  more,  consid- 
ered in  himself,  than  an  animal,  and  differs  only  from  brute 
animals  in  being  able  to  speak  and  reason  ;  hence  he  is 
like  one  that  liveth  in  a  den  full  of  all  kinds  of  wild  beasts, 
where  he  sometimes  plays  tlie  lion,  sometimes  the  bear, 
sometimes  the  tiger,  the  leopard,  or  wolf;  nay,  he  can  also 
at  times  play  the  sheep,  but  then  in  his  heart  he  ridicules 
such  an  innocent  character.  The  merely  natural  man  forms 
all  his  conceptions  of  divine  truths  from  mundane  objects 
only,  thus  from  the  fallacies  of  the  senses,  above  which  he 
cannot  raise  his  mental  powers ;  so  that  the  doctrine  of  his 
faith  may  be  compared  to  pottage  made  of  chaft',  on  which 
he  feeds  as  a  dainty,  or  to  the  food  prescribed  to  Ezekiel 
the  prophet,  when  he  was  commanded  to  mix  wheat,  barley, 
beans,  lentiles,  and  spelt,  with  the  dung  of  man,  or  of  an 
ox,  and  make  himself  bread  and  cakes,  in  order  that  he 
might  represent  the  church  according  to  its  quality  amongst 
the  people  of  Israel,  chap.  iv.  9 :  similar  to  this  is  the  doc- 
trine of  the  church,  which  is  founded  and  built  on  three 
divine  persons  existing  from  eternity,  each  of  which  is  of 
himself  a  distinct  god.  Who  would  not  see  the  enormity 
of  such  a  faith,  were  it  represented  before  his  eyes,  accord- 
ing to  its  interior  form  and  quality,  in  a  picture  where  three 
persons  should  be  standing  in  order  beside  each  other,  the 
first  distinguished  with  a  sceptre  and  crown,  the  second 
holding  in  his  right  hand  a  book,  which  is  the  Word,  and 
in  his  left-hand  a  cross  of  gold  sprinkled  with  blood,  and  a 
third,  furnished  with  wings,  standing  on  one  foot,  ready  to 
fly  and  execute  the  commands  of  the  other  two,  with  this 
inscription  over  all,  these  three  persons,  who  are  so 
MANY  DISTINCT  GODS,  ARE  ONE  GoD  ?  What  wiso  man,  at 
the  sight  of  such  a  picture,  could  forbear  exclaiming,  What 
a  phantasy  is  here !  But  he  would  have  other  sentiments, 
and  exclaim  in  other  language,  at  the  sight  of  a  picture  rep- 
resenting one  Divine  Person,  with  a  glory  of  heavenly  light 
about  His  head,   and  with  this  superscription,  this  is  our 


13 

God,  at  once  the  Creator,  Redeemer,  and  Regenera- 
tor, CONSEQUENTLY  THE  Saviour.  Would  HOt  that  wise 
man  kiss  such  a  picture  as  this,  and  carry  it  home  in  his 
bosom,  and  by  the  sight  of  it  make  glad  both  his  own  mind, 
and  the  minds  of  his  wife,  his  children  and  servants  ? 

THE  SECOND  COMMANDMENT. 

Thou  shalt  not  take  the  Name  of  Jehovah  thy  God  in 
VAIN,  for  Jehovah  will  not  hold  him  guiltless  that 
taketh  His  Name  in  vain. 

By  taking  the  name  of  Jehovah  God  in  vain,  is  meant, 
in  the  natural  sense,  which  is  that  of  the  letter,  the  name 
itself,  and  the  abuse  of  it  in  common  discourse,  especially 
in  supporting  falsehoods,  or  lies,  and  in  unnecessary  oaths, 
or  in  imprecating  curses  on  one's  self  with  a  view  to  exculpa- 
tion from  the  imputation  of  any  bad  design,  or  in  the  prac- 
tice of  witchcraft  and  incantations.  But  to  swear  by  God 
and  His  holiness,  or  by  the  Word  and  Gospel,  in  the  case  of 
admission  to  any  office,  as  at  the  coronation  of  a  king,  the 
inauguration  of  a  priest,  or  an  appointment  to  any  place  of 
trust,  this  is  not  to  take  the  name  of  God  in  vain,  unless  he 
who  swears  afterwards  make  light  of  his  engagements.  But 
the  name  of  God,  being  holy  itself,  must  necessarily  be  in 
constant  use  in  the  holy  offices  of  the  church,  as  in  prayers, 
psalms,  and  in  all  divine  worship,  and  also  in  preaching,  and 
in  writing  on  religious  subjects ;  for  God  is  in  all  things  that 
regard  religion,  and  when  He  is  properly  invoked  by  His 
name,  He  is  present,  and  hears ;  and  on  such  occasions 
the  name  of  God  is  hallowed.  That  the  name  of  Jehovah 
God  is  in  itself  holy,  is  evident  from  this  circumstance,  that 
the  Jews,  from  the  first  time  that  name  was  used,  never 
durst,  nor  still  dare,  pronounce  it,  and  that,  on  their  account, 
neither  the  evangelists  nor  apostles  chose  to  mention  it  ; 
wherefore,  instead  of  Jehovah,  they  adopted  the  name  of 
Lord,  as  appears  from  various  passages  transcribed  oiit  of 
the  Old  Testament  into  the  New,  where,  instead  of  Jehovah, 
the  name  Lord  is  used,  as  in  Matt.  xxii.  37,  Luke  x.  27, 
compared  with  Deut.  vi.  5 ;  and  in  other  places.  That  the 
name  Jesus  is  in  like  manner  holy,  is  known  from  the  dec- 
laration of  the  apostle,  where  he  saith,  that  at  that  name 
every  knee  should  bow,  both  in  heaven  and  in  earth ;  and 
its  holiness  is  also  manifest  from  this  circumstance,  that  no 
devil  in  hell  has  power  to  pronounce  it.  The  names  of 
2 


14 

God,  which  are  not  to  be  taken  in  vain,  are  several,  as  Je- 
hovah, Jehovah  God,  Jehovah  Zebaoth,  the  Holy  One  of  Is- 
rael ;  Jesus  and  Christ,  and  the  Holy  Spirit. 

In  the  SPIRITUAL  sense,  by  the  name  of  God,  all  that 
is  meant  which  the  church  teaches  from  the  Word,  and 
by  which  the  Lord  is  invoked  and  worshipped  :  all  those 
things  are  the  name  of  God  in  the  complex ;  so  that  by  ta- 
king the  name  of  God  in  vain,  is  meant,  to  take  any  thing 
thence,  and  use  it  in  vain  discourses,  false  assertions,  lies, 
execrations,  witchcrafts,  and  incantations ;  for  this  is  also  to 
revile  and  blaspheme  God,  and  consequently  His  name. 
That  the  Word,  and  whatever  the  church  thence  possesses, 
and  thus  all  worship,  is  the  name  of  God,  may  be  seen  from 
these  passages :  "  The  desire  of  our  soul  is  to  Thy  name,''^ 
Isaiah  xxvi.  8,  13  :  "  F'ro?n  the  rising  of  the  sun,  even  to  the 
going  doicn  of  the  same,  My  name  shall  he  great  among  the 
gentiles  ;  and  in  every  place  incense  shall  he  offered  unto  My 
name.  Ye  profane  3Iy  name,  in  that  ye  say.  The  tahle  of  Je- 
hovah is  polluted ;  and  ye  snuff  at  my  name,  when  ye  hring 
the  torn,  and  the  lame,  and  the  sicJc,^^  Malachi  i.  11,  12,  13: 
"  All  people  2valk  every  one  in  the  name  of  his  God,  and  ice 
will  wcdk  in  the  name  of  Jehovah  our  God,"  Micah  iv.  5 : 
"  They  shcdl  icorship  Jehovah  in  one  place,  ivhere  He  shall 
place  his  name,'''  Deut.  xii.  5,  11,  12,  13,  18,  chap.  xvi.  2, 
6,  11,  15,  16;  that  is,  where  He  shall  appoint  His  worship: 
"  Jesus  said,  ^Vhere  two  or  three  are  gathered  together  in  My 
name,  there  am  I  in  the  ?nidst  of  them,"  Matt,  xviii.  20: 
"  But  as  many  as  received  Him,  to  them  gave  He  poicer  to 
become  the  sons  of  God,  even  to  them  that  believe  in  His 
name,''''  John  i.  12  :  "  He  that  believeth  not  is  judged  al- 
ready, because  he  hath  not  believed  in  the  name  of  the  Only- 
hcgotten  Son  of  God,"  John  iii.  18 :  "  /  have  declared  unto 
them  Thy  name,  and  will  declare  it,"  John  xvii.  26 :  *'  And 
that  believing  ye  might  have  life  in  His  name,"  John  xx.  31  : 
"  The  Lord  said,  I  have  a  fetv  names  in  Sardis,"  Rev.  iii. 
4 ;  and  in  many  other  passages :  in  all  which,  as  in  the  fore- 
going, by  the  name  of  God  is  meant  the  Divine  which  pro- 
ceeds from  God,  and  by  which  He  is  worshipped.  But  by 
the  name  "  Jesus  Christ"  is  understood  the  all  of  redemp- 
tion, and  the  all  of  His  doctrine,  and  thus  the  all  of  salva- 
tion ;  by  Jesus,  the  all  of  salvation  by  redemption,  and  by 
Christ,  the  all  of  salvation  by  His  doctrine. 

In  the  celestial  sense,    the  same  is  meant  by  taking 
the  name  of  God  in  vain,  as  the  Lord  said  to  the  Phar- 


15 

isees  :  "  All  manner  of  sin  and  hlasphemy  shall  he  forgiven 
unto  men,  but  the  blasphemy  against  the  Holy  Spirit  shall  not 
he  forgiven,''^  Matt.  xii.  31 :  by  blasphemy  against  the  Holy 
Spirit,  is  meant  blasphemy  against  the  Divinity  of  the  Lord's 
Humanity,  and  against  the  sanctity  of  the  Word.  That  the 
Divine-Human  of  the  Lord  is  meant  by  the  name  of  Jeho- 
vah God,  in  its  celestial  or  supreme  sense,  is  evident  from 
these  passages  :  "  Jesus  said,  Father,  glorify  Thy  name  ; 
and  there  came  a  voice  from  heaven,  saying,  I  both  have  glo- 
rified it,  and  will  glorify  it  again,''"'  John  xii.  28 :  "  Wliatso- 
ever  ye  shall  ask  in  My  name,  I  will  do  it,  that  the  Father  may 
he  glorified  in  the  Son;  if  ye  shall  ask  any  thing  in  My 
name,  I  will  do  it,^^  John  xiv.  13,  14.  In  the  Lord's  Prayer, 
according  to  its  celestial  sense,  the  same  is  signified  by  this 
petition,  Halloioed  be  Thy  name ;  and  also  by  name,  in 
Exod.  xxiii.  21,  Isaiah  Ixiii.  16.  Since  blasphemy  against 
the  Holy  Spirit  is  never  remitted,  according  to  the  Lord's 
words,  Matt.  xii.  31,  and  as  this  blasphemy  is  meant  in  the 
celestial  sense  of  this  commandment,  therefore  this  denun- 
ciation is  annexed,  because  Jehovah  will  not  hold  him  guiltless 
that  taketh  His  name  in  vain. 

That  by  the  name  of  any  person  is  not  meant  his  name 
only,  but  likewise  all  his  characteristic  quality,  is  evi- 
dent from  names  in  the  spiritual  world,  where  no  man  re- 
tains that  which  he  received  at  his  baptism,  and  derived 
from  his  father  and  progenitors,  but  every  one  is  named  ac- 
cording to  his  characteristic  quality;  thus  the  angels  are 
named  according  to  their  moral  and  spiritual  life ;  and  these 
also  are  they  who  are  understood  by  these  words  of  the 
Lord  :  "  He  that  enter eth  in  by  the  door  is  the  Shepherd  of 
the  sheep ;  the  sheep  hear  His  voice,  and  He  calleth  His  own 
sheep  by  name,  and  leadeth  them  out ;  I  am  the  good  Shep- 
herd,^^  John  x.  2,  3,  11.  "/  have  a  few  names  in  Sardis 
which  have  not  defiled  their  garments.  Him  that  overcometh, 
I  will  ivrite  upon  him  the  name  of  the  city  New  Jerusalem,  and 
My  new  name,''  Rev.  iii.  4,  12.  Gabriel  and  Michael  are 
not  the  names  of  two  persons  in  heaven,  but  by  those  names 
all  those  in  heaven  are  meant,  who  are  in  the  enjoyment  of 
wisdom  concerning  the  Lord,  and  who  worship  Him.  Also 
by  the  names  of  persons  and  places  mentioned  in  the  Word, 
are  not  meant  persons  and  places,  but  things  relating  to  the 
church.  In  the  natural  world,  likewise,  by  the  term  "  name" 
is  not  meant  name  alone,  but  at  the  same  time  the  quality 
and  nature  of  the  person  to  whom  the  name  belongs,  be- 


16 

cause  these  are  annexed  to  his  name ;  it  is  therefore  usual 
in  common  discourse  to  say  of  a  man,  that  he  does  this,  or 
that,  for  the  sake  of  his  name,  or  to  acquire  a  good  name ; 
and  of  another,  that  he  has  a  great  name,  by  which  is  sig- 
nified, that  he  is  distinguished  for  some  interior  qualities,  as 
his  ingenuity,  erudition,  merits,  and  the  like.  Who  is  not 
aware,  that  to  revile  and  calumniate  any  one  as  to  his  name, 
is  to  revile  and  calumniate  the  actions  of  his  life,  since  they 
are  united  in  idea,  and  must  consequently  both  suffer  to- 
gether ?  In  like  manner,  whosoever  makes  opprobrious  men- 
tion of  the  name  of  a  king,  a  prince,  or  any  great  personage, 
he  must  of  necessity  at  the  same  time  taint  the  reputation 
of  their  majesty  and  high  station  ;  so,  also,  to  utter  a  person's 
name  with  a  contemptuous  tone  of  voice,  is  a  kind  of  slight 
shown  towards  his  actions  and  character  ;  and  it  is  there- 
fore a  general  law,  in  all  nations,  not  to  admit  that  any  scan- 
dal or  abuse  be  offered  to  a  person's  name,  because  his 
quality  and  reputation  must  necessarily  suffer  with  it. 

THE  THIRD  COMMANDMENT. 
Remember  the  Sabbath  Day,  to  keep  it  holy  :  six  Days 

SHALT    thou    labour,  AND    DO    ALL    THY  WoRK,     BUT    THE 

SEVENTH  Day  is  the  Sabbath  to  Jehovah  thy  God. 

By  this  commandment,  in  the  natural  sense,  which 
is  that  of  the  letter,  is  meant,  that  six  days  are  for  man,  and 
his  labours,  and  the  seventh  for  the  Lord,  and  for  man's 
rest  in  dependence  on  Him ;  for  the  word  Sabbath,  in  the 
original  tongue,  signifies  rest.  The  Sabbath  amongst  the 
children  of  Israel  was  the  sanctity  of  sanctities,  because  it 
represented  the  Lord ;  the  six  days  being  significative  of  His 
labours  and  combats  with  the  hells,  and  the  seventh  of  His 
victory  over  them,  and  of  the  rest  which  He  thereby  attain- 
ed ;  and  because  that  day  was  representative  of  the  close 
and  period  of  the  whole  work  of  redemption  accomplished 
by  the  Lord,  it  was  esteemed  holiness  itself  But  when  the 
Lord  came  into  the  world,  and  in  consequence  made  all  rep- 
resentations of  Himself  to  cease,  that  day  was  then  made 
a  day  for  instruction  in  divine  subjects,  and  thus  also  a  day 
of  rest  from  labours,  and  of  meditation  on  matters  that  con- 
cern salvation  and  eternal  life,  and  also  a  day  for  the  exer- 
cise of  love  towards  our  neighbour.  That  it  was  made  a 
day  for  instruction  in  divine  subjects,  is  evident  from  this 
circumstance,  that  the  Lord   on  that  day  taught  in  thp.  teiii- 


17 

pie  and  the  synagogues,  Mark  vi.  2,  Luke  iv.  16,  31,  32, 
chap.  xiii.  10;  and  that  He  said  to  the  man  who  was  heal- 
ed, "  Take  up  thy  bed  and  walk;''^  and  to  the  Pharisees, 
"  That  it  loas  lawful  for  His  disciples  on  the  Sabbath  day  to 
gather  the  ears  of  corn  and  eat,''''  Matt.  xii.  1  to  9,  Mark  ii. 
23  to  the  end,  Luke  vi.  1  to  6,  John  v.  9  to  19 ;  which  particu- 
lars signify,  in  the  spiritual  sense,  to  be  instructed  in  doctrin- 
als.  That  that  day  was  also  made  a  day  for  the  exercise  of  love 
towards  our  neighbour,  is  evident  from  what  the  Lord  both 
did  and  taught  on  the  Sabbath  day,  Matt.  xii.  10  to  14,  Mark 
iii.  1  to  9,  Luke  vi.  6  to  12,  chap.  xiii.  10  to  18,  chap.  xiv. 
1  to  7,  John  V.  9  to  19,  chap.  vii.  22,  23,  chap.  ix.  14,  16. 
From  these  and  the  foregoing  passages,  it  appears  why  the 
Lord  said,  that  He  is  Lord  also  of  the  Sabbath,  Matt.  xii.  8, 
Mark  ii,  28,  Luke  vi.  5 ;  and  from  this  His  declaration  it 
follows  that  the  Sabbath  day  was  representative  of  Him. 

By    this    commandment,    in    the    spiritual    sense,    are 
signified   the   reformation  and  regeneration  of  man  by  the 
Lord ;  by  six  days  of  labour,  man's  combats  against  the  flesh 
and  its  lusts,  and  at  the  same  time  against  the  evils  and 
falses  which   are  infused  into  him  from  hell;  and  by  the 
seventh  day  is  signified  his  conjunction  with  the  Lord,   and 
consequent  regeneration.     That  during  such  combat,  man 
undergoes   spiritual  labour,  but    enters   into  rest  when  he 
is  regenerate,  will  appear  from  what  will  hereafter  be  said, 
in  the  chapter  concerning  reformation  and  regeneration, 
particularly  under  these  articles :    I.    That  the  work  of  re- 
genercdion  is  successive,  ansioering,  in  its  several  stages,  to 
man^s  conception,  his  formation  in  the  loomb,  his  birth,  and 
his  education :    II.    That  the  first  act  of  the  new  birth  is  call- 
ed reformation,  which  has  reference  to  the  understanding,  and 
that  the  second  act  is  called  regeneration,  loMch  has  reference 
to  the  u'iU,  and  to  the  understanding  in  subordination  to  the 
will:    III.    That  the  internal  man  is  first  to  be  reformed,  and 
by  this  the  external:    IV.    That  then  a  combat  commences  be- 
tween the  internal  and  externcd  man,  and  whichsoever  conquers 
has  dominion  over  the  other :    V.    Thcd  the  regenercde  man 
has    a    new    will,    and    a    new    understanding,    S^c.      The 
reason  why  the  reformation  and  regeneration  of  man  are 
signified  in  the  spiritual   sense,   by  this  commandment,   is, 
because  they  coincide  with  the  labours  and  combats  of  the 
Lord  against  the  hells,  and  with  His  victory  over  them,  and 
the  rest  into  which  He  then  entered ;    for  the  Lord  reforms 
and    regenerates    man,  and  makes  him  spiritual,  after  the 
2* 


18 

same  method  as  that  by  which  He  glorified  His  Humanity, 
and  made  it  divine :  this  is  what  is  meant  by  man's  being 
commanded  to  follow  Him.  That  the  Lord  had  His  com- 
bats, and  that  they  are  called  labours,  appears  from  Isaiah, 
chap.  liii.  and  Ixiii. ;  and  that  a  similar  description  is  given  of 
man's  labours,  may  be  seen,  Isaiah  Ixv.  23 ;  Rev.  ii.  2,  3. 

In  the  CELESTIAL  SENSE,  by  this  commandment  is  meant 
conjunction    with    the    Lord,    and    that    attendant    peace, 
which  is  the  effect  of  protection  from  hell ;  for  by  Sabbath 
is  signified  rest,  and  in  this  highest  sense,  peace ;   on  which 
account  the  Lord  is  called  the  Prince  of  Peace,   and  styles 
Himself  Peace  in  the  abstract,  as  is  evident  from  the  follovv- 
ing  passages :  "  Unto  us  a  Child  is  bom,  unto  us  a  Son  is 
given,  and  the  governinent  shall  he  upon  His  shoulder,  and 
His  name  shall  be  called  Wonderful,  Counsellor,  God,  Hero, 
the  Father  of  Eternity,  the  Prince  of  Peace  ;  of  the  in- 
crease of  His  government  and  peace  there  shall  be  no  end,^'' 
Isaiah  ix.  5,  6 :  "  Jesus  scdd.  Peace  /  leave  with  you,  My 
peace  I  give  unto  you,^^  John  xiv.  27 :  "  Jesus  said.   These 
things  have  I  spoken  unto  you,  that  in  Me  ye  might  have 
peace,"  John  xvi.  33 :  "  How  delightful  upon  the  mountcdns 
arc  the  feet  of  him  thai  bringeth  good  tidings,  that  puh- 
lisheth  peace,  that  scdth,  Thy  God  rcigncthP'  Isaiah  Hi.  7: 
"  Jchovcdi  shcdl   redeem  my  soul  in  peace,"    Psalm  Iv.   18 : 
"  The  ivorJc  of  Jehovah  is  peace,  the  labour  of  righteousness 
REST  and  SECURITY   to   eternity,  that  they  may  dwell  in  the 
habitation  of  peace,  and  in  the  tents  of  security,   and  in 
TRANQUIL  resting  PLACES,"    Isaiah  xxxii.  17,  18:    ''Jesus 
said  unto  the  seventy,  Into  whatsoever  house  ye  enter,  first 
say,   Peace  be  to  this  house  ;  and  if  the  Son  of  Peace 
he  there,  your  peace  shall  rest  upon  it,'''  Luke  x.  5,  6,  Matt. 
X.  12,  13,  14 :   "  Jehovah  will  speak  peace  iinto  His  people  ; 
righteousness  and  peace  shcdl  kiss  each  other,''  Psalm  Ixxxv. 
8,  10.     When  the  Lord  Himself  appeared  to  His  disciples, 
He   said,    "  Peace  be  unto    you,"    John   xx.   19,  20,  21. 
Moreover,  concerning  the  state  of  peace,  into  which  the  re- 
generate are  to  be  admitted  by  the  Lord,  Isaiah  treats,  chap. 
Iv.  and  Ivi.  and  in  other  places :   into  this  state  are  they  to 
come  who  are  received  into  the  New  Church,  which  is  now 
establishing  by  the  Lord.     The   nature  and  essence  of  that 
peace,  which  the  angels  of  heaven,  and  they  who  are  in  the 
Lord,  enjoy,  may  be  seen  in  the  Treatise  concerning  Heav- 
en and  Hell,  n.  284  to  290.     From  these  considerations  it 
also  appears,  why  the  Lord  styles  Himself  Lord  of  the  Sab- 
bath, that  is,  of  rest  and  peace. 


19 

Celestial  peace,  which  consists  in  security  against  the 
hells,  and  the  prevention  of  assault  from  the  evils  and  falses 
thence  arising,  may  be  compared,  in  many  respects,  with  a 
state  of  natural  peace ;  as  when  men,  after  the  horrors  of 
war,  come  to  live  in  safety  and  protection  from  their  ene- 
mies, and  in  the  secure  enjoyment  of  their  own  cities, 
houses,  farms,  and  gardens ;  or,  as  the  prophet  expresses 
it,  in  speaking  of  celestial  peace  under  natural  images,  when 
"  tliey  shall  sit  every  man  under  his  vine,  and  under  his  Jig- 
tree,  and  none  shall  make  them  afraid,''''  Micah  iv.  4,  Isaiah 
Ixv.  21,  22,  23.  It  may  be  compared,  also,  with  recreation 
of  mind,  and  rest,  after  extraordinary  fatigues ;  and  with  the 
consolations  which  a  mother  experiences  after  the  time  of 
her  delivery,  when  her  tender  love  towards  her  child  begins 
to  manifest  its  sweetness.  It  may  be  compared,  further,  with 
the  mild  serenity  that  succeeds  stormy  weather,  which  had 
been  attended  with  dark  clouds  and  thunder ;  and  likewise 
with  the  appearance  of  spring  after  a  severe  winter,  when 
the  lands  seem  to  express  their  joy  in  the  fresh  springing 
herbage,  and  the  gardens,  fields,  and  woods,  in  their  buds 
and  blossoms.  It  may  be  compared,  lastly,  with  the  state 
of  mind  experienced  by  travellers,  who,  after  escaping  a  va- 
riety of  storms  and  dangers  at  sea,  reach  the  haven,  and  are 
landed  in  the  v/ished-for  country. 

THE  FOURTH  COMMANDMENT. 

Honour  thy  Father  and  thy  Mother,  that  thy  Days 

MAY    BE    LONG    IN    THE    LaND,    WHICH    JeHOVAH    THY    GOD 
GIVETH   THEE. 

By  honouring  father  and  mother,  in  the  natural  sense, 
which  is  that  of  the  letter,  is  meant  that  children  should 
honour  their  pa,rents,  should  obey  them,  should  be  attentive 
to  them,  and  grateful  for  benefits  received  from  them,  re- 
membering, with  all  thankfulness,  that  they  have  been  fed 
and  clothed  by  them,  and  introduced  into  the  world,  to  act 
in  a  civil  and  moral  character,  and  likewise  into  heaven,  by 
the  religious  advice  and  counsels  which  they  have  received 
from  them ;  thus  parents  provide  for  the  temporal  prosperity, 
and  also  for  the  eternal  happiness,  of  their  children,  all 
which  they  do  under  the  impulse  of  that  parental  affection 
implanted  in  them  by  the  Lord,  in  whose  place  they  stand. 
In  a  respective  sense  is  implied,  in  this  commandment,  the 
honour  due  from  wards  to  their  guardians,  in  case  they  have 


20 

lost  their  parents.  In  a  more  extensive  sense,  this  precept 
enjoins  the  honour  due  to  a  king  and  public  magistrates, 
since  they  too  provide  every  thing  that  is  necessary  for  the 
good  of  the  community,  as  parents  do  for  the  private  good 
of  their  particular  families.  In  the  most  extensive  natura. 
sense,  this  commandment  implies,  that  men  should  love 
their  country,  since  it  is  this  which  nourishes  and  protects 
them ;  and  therefore,  in  the  Latin  tongue,  country  is  ex- 
pressed by  the  word  patria,  evidently  derived  from  pater, 
which  signifies  father.  But  parents  themselves  are  equally 
bound  to  show  honour  in  the  two  last  cases,  and  to  teach 
their  children  to  do  the  same. 

In  the  SPIRITUAL  sense,  by  honouring  father  and  mother 
is  meant  to  revere  and  love  God  and  the  church.  In  this 
sense,  by  father  is  meant  God,  who  is  the  Father  of  all,  and 
by  mother  the  church.  Infants  and  angels  in  heaven  know 
of  no  other  father  or  mother,  inasmuch  as  they  are  there 
born  anew  of  the  Lord  by  the  church ;  wherefore  the  Lord 
saith,  "  Call  no  man  your  father  on  earth,  for  one  is  your 
Father  who  is  in  heaven,''"'  Matt,  xxiii.  9;  which  words  were 
spoken  for  angels  and  infants  in  heaven,  but  not  for  infants 
and  men  on  earth.  The  Lord  teaches  the  same  thing  in 
the  common  prayer  of  all  Christian  churches,  Our  Father, 
who  art  in  the  heavens,  hallowed  be  Thy  name.  The  reason 
why  the  church  is  meant  by  mother,  in  a  spiritual  sense,  is, 
because  as  a  natural  mother  nourishes  her  children  with 
natural  food,  so  the  church  nourishes  her  children  with 
spiritual  food  ;  wherefore,  in  the  Word,  the  church  is  every 
where  called  mother ;  as  in  Hosea :  "  Plead  ivith  your  moth- 
er, for  she  is  not  my  wife,  neither  am  I  her  husband," 
chap.  ii.  2,  5 ;  and  in  Isaiah :  "  Whe7'e  is  the  bill  of  your 
mother's  divorcement,  ivhom  I  have  put  away  ?"  chap.  1.  1 ; 
and  Ezek.  xvi.  45,  chap.  xix.  10 ;  and  in  the  evangelists : 
"  Jesus,  stretching  out  His  hands  towards  His  disciples,  said. 
My  mother  and  My  brethren  are  they  who  hear  the  Word 
of  God,  and  do  it,''  Matt.  xii.  48,  49,  Mark  iii.  33,  34,  35, 
Luke  viii.  21,  John  xix.  25,  26,  27. 

In  the  CELESTIAL  sense,  by  father  is  meant  our  Lord  Je- 
sus Christ,  and  by  mother  the  communion  of  saints  ;  in  other 
words,  His  church  dispersed  throughout  the  whole  world. 
That  the  Lord  is  the  Father,  is  evident  from  these  passages : 
"  Unto  us  a  Child  is  born,  unto  21s  a  Son  is  given,  ivhose 
name  shall  be  called  God,  Hero,  the  Father  of  eternity, 
the  Prince  of  peace,""  Isaiah  ix.  6:  "  Thou  art  our  Father, 


21 

though  Abraham  he  ignorant  of  us,  and  Israel  achioicledge 
us  not;  Thou  art  our  Father;  our  Redeemer  from  the  age  is 
Thy  name^''  chap.  Ixiii.  16;  "  Philip  said,  Show  us  the  Fa- 
ther, and  it  suffieeth ;  Jesus  saith  unto  him.  He  that  seeth 
Me  seeth  the  Father  ;  hoic  sayest  thou,  then,  Show  us  tlie 
Father  1  Believe  3Ie,  that  I  am  in  the  Father,  and  the  Fa- 
ther in  Me,''  John  xiv.  7  to  12,  chap.  xii.  45.  That  the 
church  of  the  Lord  is  meant  by  mother,  in  this  sense,  is-, 
evident  from  these  passages :  "  /  saw  the  holy  city,  the  new 
Jerusalem,  prepared  as  a  bride  adorned  for  her  husband," 
Rev.  xxi.  2:  "  The  angel  said  to  John,  Come  hither;  I  will 
show  thee  the  bride,  the  Lamb's  wife  :  and  he  showed  me 
that  great  city,  the  holy  Jerusalem,'"  Rev.  xxi.  9,  10 :  "  the 
MARRIAGE  OF  THE  Lamb  IS  COME,  AND  His  WIFE  hath  made 
herself  ready,''  Rev.  xix.  7 :  see  also  Matt.  ix.  15,  Mark  ii. 
19,  20,  Luke  v.  34,  35,  John  iii.  29.  That,  by  the  New  Je- 
rusalem, a  New  Church  is  meant,  which  is  at  this  day  estab- 
lishing by  the  Lord,  may  be  seen  in  the  Apocalypse  Re- 
vealed, n.  880,  881 ;  this  church,  and  not  the  former,  is  wife 
and  mother  in  this  sense.  The  spiritual  offspring,  which  are 
the  fruits  of  this  marriage,  are  the  goods  of  charity  and  the 
truths  of  faith,  and  they  who  are  principled  in  these,  from 
the  Lord,  are  called  the  children  of  the  marriage,  the  chil- 
dren of  God,  and  born  of  God. 

It  is  a  great  truth,  which  should  never  be  forgotten,  that 
there  is  continually  proceeding  from  the  Lord  a  divine  sphere 
of  celestial  love  towards  all  those  who  embrace  the  doctrine 
of  His  church,  and  who,  like  children  in  regard  to  their  nat- 
ural parents,  obey  Him,  apply  themselves  to  Him,  and  de- 
sire to  be  nourished,  that  is,  to  be  instructed,  by  Him. 
From  this  celestial  sphere  originates  a  natural  sphere,  which 
is  that  of  love  towards  infants  and  children,  and  which  is 
most  universal,  not  only  affecting  men,  but  likewise  birds 
and  beasts,  and  even  serpents ;  and  not  only  animate,  but 
also  inanimate  things.  For  the  purpose,  however,  of  opera- 
ting on  the  inanimate  parts  of  creation,  as  he  operates  on 
the  spiritual  parts,  the  Lord  formed  the  sun,  to  be  in  the 
natural  world  as  a  father,  whilst  the  earth  supplies  the  place 
of  a  mother  ;  for  the  sun  is  like  a  common  father,  and  the 
earth  as  a  common  mother,  by  virtue  of  whose  marriage- 
union  all  the  vegetables  which  adorn  the  face  of  the  globe 
are  brought  forth  into  being.  The  influx  of  that  celestial 
sphere  into  the  natural  world  gives  birth  to  all  the  won- 
dprful  progressions  of  vegetation,  from  the  seed  to  the  fruit, 


22 

and  from  thence  to  new  seeds.  Hence,  also,  it, is  that  there 
are  many  kinds  of  shrubs,  which  in  the  day-time  turn,  as  it 
were,  their  faces  towards  the  sun,  and  turn  them  away  again 
when  the  sun  goes  down  ;  and  hence,  also,  some  flowers 
open  and  expand  at  sunrise,  and  close  again  at  his  setting : 
hence,  too,  the  nightingales  sing  most  sweetly  about  the 
early  dawn  of  morning,  and  in  like  manner,  when  they  have 
been  fed  by  their  mother  earth;  thus  both  animals  and 
vegetables  honour  their  father  and  mother,  and  are  all  so 
many  standing  evidences,  that  the  Lord,  by  means  of  the 
sun  and  the  earth,  in  the  natural  world,  provides  for  all  the 
wants  and  necessities  both  of  animate  and  inanimate  crea- 
tion :  it  is  said  therefore  in  David,  "  Praise  Jehovah  from 
the  heavens,  praise  Him,  sun  and  moon ;  praise  Him  from  the 
earth,  ye  tvhales,  and  all  deeps;  praise  Him,  ye  fruitful  trees, 
and  all  cedars ;  beasts,  and  all  cattle,  creeping  things,  and 
flying  fowls,  kings  of  the  earth  and  all  people,  young  men 
and  mcddens,''''  Psal.  xlviii.  7  to  12 ;  and  in  Job,  "  But  ask 
now  the  beasts,  and  they  shall  teach  thee ;  and  the  fends  of  the 
air,  and  they  shall  tell  thee;  or  the  shrub  of  the  earth,  and  it 
shall  instruct  thee ;  and  the  fishes  of  the  sea  shall  declare 
unto  thee :  who  knoweth  not  from  all  these,  that  the  hand  of 
the  Lord  hath  wrought  this  1 "  chap.  xii.  7,  8,  9.  Ask,  and 
they  shall  teach,  signifies,  look  at,  attend  to,  and  judge 
from  them,  that  the  Lord  Jehovah  has  created  them. 

THE  FIFTH  COMMANDMENT. 

Thou  shalt  do  no  Murder. 

By  this  commandment.  Thou  shcdt  do  no  murder,  in  the 
Natural  sense,  is  meant,  not  to  take  away  man's  life,  nei- 
ther to  give  any  blow  or  wound,  which  may  be  the  occasion 
of  his  death,  nor  even  to  maim  or  mutilate  his  body  :  it  also 
implies,  that  no  deadly  injury  should  be  done  to  the  good 
name  or  character  of  any  person,  for  a  fair  character  is  held 
by  many  in  equal  estimation  with  life  itself  By  murder,  in 
a  more  extensive  natural  sense,  enmity,  hatred  and  revenge 
are  meant,  which  may  be  called  death-breathing  passions, 
because  murder  lies  concealed  in  them,  just  as  fire  does  in 
wood  embers:  the  fire  of  hell,  in  fact,  consists  of  nothing 
else,  and  therefore  we  talk  of  being  inflamed  with  hatred, 
and  burning  with  revenge.  These  passions  are  murder  in 
intention,  though  not  in  act,  from  which  open  manifestation 
of  themselves  they  are  prevented  merely  by  fear  of  the  law. 


23 

and  penal  retaliation,  especially  where  treachery  and  feroci- 
ty dwell  in  the  intention.  That  hatred  is  murder  is  evident 
from  these  words  of  the  Lord :  *'  Fe  have  heard  that  it  was 
said  hy  them  of  old  time,  Thou  shalt  not  kill,  and  whosoever 
shall  kill  shall  be  in  danger  of  the  judgment;  hut  I  say  unto 
you,  that  lohosoever  is  angry  loith  his  brother  without  a  cause 
shall  he  in  danger  of  hell-Jire,^^  Matt.  v.  21,  22;  the  reason 
is,  because  whatsoever  is  of  intention  is  also  of  the  will, 
and  is  thus  the  act  itself  in  its  essence. 

In  the  SPIRITUAL  sense,  by  murders  are  meant  all  methods 
of  killing  and  destroying  the  souls  of  men,  which  are  vari- 
ous and  manifold  ;  as,  for  example,  turning  them  away  from 
God,  from  religion,  and  from  divine  worship,  by  insinuating 
objections  against  them,  and  raising  such  scandalous  sug- 
gestions as  may  beget  aversion  from  them,  and  even  loath- 
ing. Such  murderers  are  all  the  devils  and  satans  in  hell, 
with  whom  they  who  violate  and  prostitute  the  sanctities  of 
the  church  in  this  world  are  conjoined.  They  who  destroy 
souls  by  means  of  falses,  are  understood  by  the  king  of  the 
bottomless  pit,  called  Abaddon,  or  Apollyon,  that  is,  destroy- 
er, in  the  Revelation,  chap.  ix.  11;  and  in  the  prophetic 
Word  they  are  described  under  the  name  of  the  slain,  as  in 
these  passages:  "  Thus  saith  Jehovah,  my  God,  Feed  the  flock 
of  the  slaughter,  lohose  possessors  slay  them,''''  Zech.  xi.  4, 
5 :  ''  For  Thy  sake  are  ive  slain  all  the  day  long;  we  are  ac- 
counted as  sheep  for  the  slaughter,''''  Psalm  xliv.  22:  ^'  Jacob 
shcdl  cause  them  that  shall  come  to  take  root;  is  he  slain  ac- 
cording  to  the  slaughter  of  them  that  are  slain  by  him?'''* 
Isaiah  xxvii.  6,  7 :  "  The  thief  com.eth  not  but  to  steal,  and 
to  kill,  and  to  destroy ;  I  am  come  that  they  might  have  life, 
and  that  they  might  have  it  more  abundantly, ^^  John  x.  10; 
besides,  in  other  places,  as  in  Isaiah  xiv.  21,  xxvi.  21,  Jer. 
iv.  31,  xii.  3,  Rev.  ix.  4,  xi.  7.  Hence  it  is  that  the  devil  is 
called   "  a  murderer  from  the  beginning,''''  John  viii.  44. 

In  the  CELESTIAL  SENSE,  by  doing  murder,  is  meant  to 
indulge  hasty  resentment  against  the  Lord,  to  bear  hatred 
towards  Him,  and  to  be  desirous  to  blot  out  His  name. 
These  are  they  of  whom  it  is  written,  *'  that  they  crucify 
Him  afresh;''''  which,  also,  they  would  actually  do,  as  the 
Jews  did  formerly,  were  He  to  come  again  into  the  world. 
This  is  signified  by  "  a  Lamb  standing  as  it  were  slain,^^ 
Rev.  V.  6,  chap.  xiii.  7 ;  and  by  "  Him  that  was  crucifed" 
Rev.  Tci.  8,  Heb.  vi.  6,  Gal.  iii.  1. 


24 

The  nature  and  quality  of  man's  internal,  unless  it  be  re- 
formed by  the  Lord,  was  made  manifest  to  me  from  the  na- 
ture and  quality  of  the  devils  and  satans  in  hell ;  for  they 
are  possessed  by  a  constant  desire  and  intention  of  killing 
the  Lord ;  and,  because  they  cannot  effect  that  purpose,  they 
attempt  to  kill  all  those  who  are  devoted  to  His  service ;  but 
as  they  cannot  do  this  actually,  as  men  in  the  world  can, 
they  exert  all  their  endeavours  to  destroy  their  souls,  that  is, 
to  destroy  in  them  every  principle  of  faith  and  charity.  The 
hatred  and  revenge  that  influence  them  appear  like  dusky 
and  pale  fires,  the  hatred  like  dusky  fire,  and  the  revenge 
like  pale  fire ;  nevertheless  they  are  not  fires,  but  only  ap- 
pearances of  fire.  The  rage  and  cruelty  of  their  hearts  abo 
are  sometimes  figured  visibly  over  their  heads,  in  the  like- 
ness of  combats  with  the  angels,  and  the  slaughter  and 
overthrow  of  the  latter :  it  is  their  animosity  and  hatred 
against  heaven,  which  gave  birth  to  such  dreadful  imagery. 
Moreover,  they  themselves  appear,  at  a  distance,  like  wild 
beasts  of  all  sorts,  as  tigers,  leopards,  wolves,  foxes,  dogs, 
crocodiles,  and  also  like  every  kind  of  serpents  ;  and  when 
they  see  gentle  and  harmless  beasts  in  their  representative 
forms,  they  are  instantly  urged,  in  phantasy,  to  attempt  their 
destruction.  There  were  once  presented  to  my  view,  as  it 
were,  dragons,  standing  near  to  some  women,  who  had  in- 
fants attending  them,  whom  the  dragons  endeavoured,  as  it 
were,  to  devour,  according  to  what  is  related  in  the  Revela- 
tion, chap,  xii.,  which  appearance  was  nothing  but  a  repre- 
sentation of  their  hatred  against  the  Lord,  and  against  His 
New  Church.  That  men  here  on  earth,  who  wish  to  destroy 
the  Lord's  church,  are  of  a  like  nature  and  form  with  those 
infernal  spirits,  is  not  indeed  apparent  to  those  amongst 
whom  they  now  live,  because  their  bodies,  which  serve 
them  for  the  outward  exercise  of  social  duties  here  below, 
absorb  and  conceal  the  true  forms  of  their  spirits ;  but  nev- 
ertheless, in  the  sight  of  angels,  who  behold  their  spirits  and 
not  their  bodies,  they  appear  in  forms  similar  to  those  of  the 
devils  above  described.  This  is  indeed  wonderful,  and 
could  never  possibly  have  been  discovered  to  be  so,  unless 
the  Lord  had  opened  the  spiritual  sight  of  some  person  or 
other,  and  thus  enabled  him  to  look  into  the  spiritual  world, 
and  explore  what  must  otherwise,  with  a  variety  of  other 
most  important  information,  have  remained  hidden  from 
mankind  to  all  eternity. 


25 


THE  SIXTH  COMMANDMENT. 

Thou  shalt  not  commit  Adultery. 

In  the  NATURAL  SENSE,  by  this  commandment  is  meant, 
not  only  the  committing  of  adultery,  but  also  the  cherishing 
of  filthy  and  obscene  desires,  and  giving  them  vent  in  wan- 
ton thoughts,  words,  and  actions.  That  mere  lust  consti- 
tutes adultery  is  evident  from  these  words  of  the  Lord : 
*'  Ye  have  heard  that  it  was  said  hy  them  of  old  time,  Thou 
shalt  not  commit  adultery ;  hut  I  say  unto  you,  that  whoso- 
ever looketh  on  a  woman  to  lust  after  her  hath  committed 
adultery  with  her  already  in  his  heart,^^  Matt.  v.  27,  28 ;  the 
reason  is,  because  lust,  when  it  is  in  the  will,  acquireth  the 
nature  of  an  act ;  for  the  understanding  is  only  receptive  of 
the  allurement  of  sin,  but  the  will  is  receptive  of  the  inten- 
tion, and  the  intention  of  lust  hath  the  nature  of  an  act. 
More,  however,  may  be  seen  on  this  subject  in  a  Treatise  on 
CoNJUGiAL  Love,  and  on  Scortatory  Love,  published  at 
Amsterdam  in  the  year  1768,  where  the  following  subjects 
are  discussed  :  On  the  Opposition  between  Conjugial  and 
Scortatory  Love,  n.  423  to  443 :  On  Fornication,  n.  444  to 
460  :  On  the  several  Kinds  and  Degrees  of  Adultery,  n.  478 
to  499 :  On  the  Lust  of  deflowering  Virgins,  n.  501  to  505 : 
On  the  Lust  of  indidging  in  Varieties,  n.  506  to  510  :  On 
the  Lust  of  Violation,  n.  511,  512:  On  the  Lust  of  seducing 
Innocence,  n.  513,  514 :  On  the  Imputation  of  Love,  both 
Scortatory  and  Conjugial,  n.  523  to  531.  All  these  things 
are  meant  by  this  commandment  in  its  natural  sense. 

By  committing  adultery,  in  the  spiritual  sense,  is  meant 
to  adulterate  the  goods  of  the  Word,  and  to  falsify  its  truths. 
It  has  been  heretofore  unknown  to  mankind,  that  this,  too, 
is  meant  by  committing  adultery,  because  the  spiritual  sense 
of  the  Word  has  remained  heretofore  undiscovered  ;  but 
that  this  is  signified  in  the  Word  by  committing  whoredoms, 
adulteries,  and  scortations,  is  very  evident  from  these  pas- 
sages :  "  Run  ye  to  and  fro  through  the  streets  of  Jerusalem, 
and  seek  if  ye  can  find  a  man,  if  there  be  any,  that  exe- 

CUTETH  JUDGMENT,  THAT  SEEKETH  THE  TRUTH  I  lohcn  I  had 

fed  them  to  the  full,  they  then  committed  adultery,"  Jer. 
V,  1,  7:  "/  have  seen  cdso  in  the  prophets  of  Jerusalem  a 
horrible  obstinacy ;  they  commit  adultery,  and  walk  in 
LIES,"  Jerem.  xxiii.  14 :  "  They  have  committed  folly  in 
Israel,  they  have  committed  adultery,  and  have  spoken 
3 


26 

LYING  WORDS  IN  My  NAME,"  Jereixi.  xxix.  23  :  "  They  com- 
mitted WHOREDOM,  hecause  they  have  forsaken  Jehovah,^^ 
Hosea  iv.  10 :  "  The  soul  that  turneth  after  such  as  have  fa- 
miliar spirits,  and  after  ivizards,  to  go  a  whoring  after 
THEM,  him  will  I  cut  off  from  among  his  people,''''  Lev.  xx.  6: 
"  Let  them  not  make  a  covenant  with  the  inhabitants  of  the 
land,  lest  they  go  a  whoring  after  their  gods,"  Exod. 
xxxiv.  15.  Because  Babylon,  above  all  others,  adulterates 
and  falsifies  the  Word,  she  is  therefore  called  the  great 
Whore,  and  it  is  said  of  her  in  the  Revelation,  "  Babylon 
hath  made  all  nations  drink  of  the  ivine  of  the  anger  of  her 
whoredom,"  Rev.  xiv.  8  :  "  The  angel  said,  I  ivill  shoio  unto 
thee  the  judgment  of  the  great  Whore,  with  whom  the  kings 
of  the  earth  have  committed  whoredom,"  chap.  xvii.  1,  2: 
"  He  hath  judged  the  great  Whore,  which  did  corrupt  the 
earth  with  her  whoredom,"  chap.  xix.  2.  Forasmuch  as 
the  Jewish  nation  had  falsified  the  Word,  it  is  therefore 
called  by  the  Lord  "  an  adulterous  generation,"  Matt, 
xii.  39,  chap.  xvi.  4,  Mark  viii.  38 ;  and  "  the  seed  of  the 
ADULTERER,"  Isaiah  Ivii.  3 :  not  to  mention  other  places  in 
the  Word,  where  by  adulteries  and  whoredoms  are  under- 
stood adulterations  and  falsifications  of  the  Word,  as  in 
Jerem.  iii.  6,  8,  chap.  xiii.  27,  Ezek.  xvi.  15,  16,  26,  28,  29, 
32,  33,  chap,  xxiii.  2,  3,  5,  7,  11,  14,  16,  17,  Hos.  v.  3, 
chap.  vi.  10,  Nahum  iii.  4. 

In  the  CELESTIAL  SENSE,  by  committing  adultery  is  meant 
to  deny  the  holiness  of  the  Word,  and  to  profane  it.  That 
this  is  meant  in  the  celestial  sense  of  this  commandment,  is  a 
consequence  of  the  foregoing  spiritual  sense,  which  is  to 
adulterate  the  goods  of  the  Word,  and  to  falsify  its  truths. 
All  those  deny  the  holiness  of  the  Word,  and  profane  it, 
who,  in  their  hearts,  make  a  mockery  of  whatever  relates  to 
the  church  and  religion  ;  for  all  things  relating  to  the  church 
and  religion,  amongst  Christians,  are  derived  from  the  Word. 

Various  causes  conspire  to  give  a  man  the  appearance  of 
being  chaste,  both  in  the  eyes  of  others,  and  in  his  own 
also,  when  yet  he  may  be  altogether  unchaste ;  for  he  is  not 
aware  that  lust,  whilst  it  is  in  the  will,  is  equivalent  to  the 
act,  and  that  it  cannot  be  removed  but  by  the  Lord  after  re- 
pentance. Abstinence  from  act  does  not  constitute  a  man 
chaste ;  but  abstinence  from  will,  where  the  act  is  possible, 
and  where  a  man  abstains  in  consideration  of  the  sinfulness 
of  indulgence,  this  constitutes  true  chastity.  Suppose,  for 
instance,   a  man  abstains  from  adulteries  and  whoredoms, 


27 

only  through  fear  of  the  civil  law,  and  its  penalties  ;  or 
through  fear  of  suffering  in  his  honour  or  reputation  ;  or 
through  fear  of  diseases  which  may  be  contracted ;  or 
through  fear  of  domestic  quarrels  with  his  wife,  and  the  un- 
quiet state  of  life  which  might  ensue ;  or  through  fear  of 
vengeance  from  the  husband  and  relations  of  the  party  se- 
duced ;  or  from  motives  of  avarice ;  or  from  bodily  weak- 
ness, arising  either  from  disease,  or  abuse,  or  age,  or  from 
any  other  cause  of  impotence :  nay,  supposing  him  to  ab- 
stain from  a  principle  of  obedience  to  some  natural  or  civil 
law,  yet  unconnected  with  any  regard  to  spiritual  law,  such 
a  one  is  still,  in  his  inner  man,  an  adulterer  and  whore- 
monger, for  he  is  still  in  a  belief  that  adultery  and  whore- 
dom are  no  sins,  in  consequence  of  which  belief  he  never 
condemns  them  in  his  spirit  before  God,  and  therefore  in 
spirit  he  commits  them,  however  innocent  he  may  appear  in 
body  before  men ;  and  when  he  becomes  a  spirit  after  death, 
he  declares  openly  in  their  favour.  Adulterers  may  be  com- 
pared with  the  violators  of  treaties,  who  break  through  all 
compacts  and  engagements ;  and  also  with  the  satyrs  and 
Priapi  of  the  ancients,  who  were  feigned  to  wander  about 
in  forests,  crying  out  for  virgins,  brides,  and  married  women, 
to  come  and  sport  with  them ;  adulterers  also,  in  the  spirit- 
ual world,  actually  appear  like  satyrs  and  Priapi.  They  may 
further  be  compared  to  rank  goats ;  and  likewise  to  dogs, 
that  run  about  the  streets,  hunting  after  a  female  to  satisfy 
their  lusts.  The  power  of  enjoyment  possessed  by  such 
persons,  when  they  enter  the  married  state,  may  be  com- 
pared with  the  blossoming  of  tulips  in  the  spring,  which,  in 
a  few  weeks,  drop  their  flowers,  and  wither  away. 

THE  SEVENTH  COMMANDMENT. 

Thou  shalt  not  steal. 

In  the  NATURAL  SENSE,  by  this  commandment  is  meant, 
according  to  the  letter,  not  to  steal,  or  plunder,  or  to  play 
the  pirate  in  time  of  peace ;  and,  in  general,  never  to  de- 
prive another  of  his  property,  under  any  pretence  whatever. 
In  this  sense  it  extends  also  to  all  impositions,  and  unlawful 
methods  of  gain,  usury  and  exactions ;  likewise  to  all 
fraudulent  practices  in  the  payment  of  duties  and  taxes,  and 
in  the  discharge  of  debts.  Workmen  offend  against  this 
commandment,  who  do  their  work  in  any  unjust  manner,  by 
practising  deceit;    traders  offend   against  it,  who,   in  their 


38 

trading,  endeavour  to  impose,  either  in  regard  to  the  quality 
of  their  goods,  or  in  weight,  in  measure,  or  in  making  out 
their  accounts;  commanders  offend  against  it,  when  they 
would  deprive  the  soldiers  under  their  command  of  their 
just  wages ;  judges  offend  against  it,  who  are  influenced  in 
their  judgments  by  friendship,  bribes,  relationship,  or  any 
other  considerations,  to  the  perverting  of  law  and  equity, 
and  the  robbing  others,  in  consequence,  of  their  legal  claims 
and  possessions. 

In  the  SPIRITUAL  sense,  by  stealing  is  meant,  to  deprive 
others  of  the  truths,  which  they  embrace  in  faith,  which  is 
done  by  means  of  false  and  heretical  opinions.  Priests,  who 
do  the  work  of  their  ministry  from  no  higher  motives  than 
those  of  gain  and  worldly  honour,  and  teach  such  doctrines 
as  they  see  by  the  Word,  or  may  see,  are  not  true,  are  spir- 
itual thieves ;  for  they  rob  the  people  of  the  means  of  salva- 
tion, which  are  the  truths  of  faith  ;  they  are  also  called 
thieves  in  the  following  passages  of  the  Word :  "  He  that 
entereth  not  hy  the  door  into  the  sheepfold,  hut  climheth  up  some 
other  way,  the  same  is  a  thief  and  a  robber;  the  thief  cometh 
not  but  to  steal,  and  to  kill,  and  to  destroy, ^^  John  x.  1,  10: 
"  Lay  not  up  for  yourselves  treasures  on  earth,  but  in  heaven, 
ivhere  thieves  do  not  break  through  and  steal,^''  Matt.  vi.  19, 
20 :  ^^  If  thieves  come  to  thee,  robbers  by  night,  how  art  thou 
cut  off!  will  they  not  steal  till  they  have  enough?''''  Obad. 
ver.  5  :  "  They  shall  run  to  and  fro  in  the  city ;  they  shall 
run  upon  the  wall;  they  shall  climb  up  into  the  houses;  they 
shall  enter  in  at  the  windows,  like  a  thief,''''  Joel  ii.  9 :  "  They 
have  made  a  lie,  and  the  thief  cometh  in,  and  the  troop  spreads 
itself  without,''''  Hos.  vii.  1. 

In  the  CELESTIAL  SENSE,  by  thieves  are  meant  they  who 
take  away  divine  power  from  the  Lord  ;  and  also  they  who 
arrogate  to  themselves  His  merit  and  righteousness.  All 
such,  notwithstanding  their  seeming  adoration  of  God,  do 
not  trust  in  Him,  but  in  themselves,  and  likewise  do  not  be- 
lieve in  God,  but  in  themselves. 

They  who  teach  false  and  heretical  opinions,  and  en- 
deavour to  persuade  the  vulgar  that  they  are  true  and  ortho- 
dox, and  yet  read  the  Word,  from  whence  they  might  learn 
what  is  true,  and  what  is  false ;  and  they  also  who  confirm 
the  falses  of  religion  by  fallacies,  to  the  misleading  of  others, 
are  guilty  of  theft,  spiritually  understood,  and  may  be  com- 
pared with  impostors  and  impositions  of  all  denominations; 
as  with  those  who  coin  false  money,  which  they  gild  over, 


29 

or  by  other  means  give  it  the  colour  of  gold,  and  pass  it  as 
such ;  and  also  with  those  who  have  the  art  of  cutting  and 
polishing  crystal  stones,  and  hardening  them,  in  so  dexter- 
ous a  manner,  as  to  make  them  pass  for  diamonds;  and 
likewise  with  those  who  carry  sphinxes,  or  apes,  clothed  like 
men,  with  their  faces  covered,  on  horseback  through  a  city, 
and  proclaim,  as  they  go,  that  they  are  noblemen  of  ancient 
and  honourable  extraction.  They  are  also  like  those  who 
conceal  their  living  and  true  faces  under  painted  masks, 
thereby  hiding  all  their  beauty ;  and  like  those  who  dispose 
of  selenites,  and  sparkling  stones,  which  shine  like  gold 
and  silver,  calling  them  stones  of  a  high  price  and  value. 
They  may  also  be  compared  with  those,  who,  by  means  of 
theatrical  exhibitions,  divert  people  from  the  true  worship  of 
God,  and  draw  them  away  from  the  church  to  the  play- 
house. They  who,  without  any  regard  to  truth,  confirm 
falses  of  every  kind,  and  who  discharge  the  duty  of  priests 
merely  with  a  view  to  worldly  gain  or  reputation,  and  are 
thus  spiritual  thieves,  may  be  compared  with  those  thieves, 
who  are  in  possession  of  keys  for  opening  the  doors  of  any 
house ;  they  may  also  be  compared  with  leopards  and  eagles, 
who  are  quick  and  sharp-sighted,  wherever  an  abundance  of 
prey  may  be  discovered. 

THE  EIGHTH  COMMANDMENT. 

Thou    shalt    not    bear    false   Witness   against    thy 
Neighbour. 

By  bearing  false  witness,  in  the  natural  sense  nearest 
to  the  letter,  is  meant,  to  bear  false  witness  either  before  a 
judge,  or,  in  cases  not  relating  to  civil  judicature,  before 
other  people,  against  any  person  accused  on  a  groundless 
charge ;  and  to  corroborate  such  evidence  by  the  name  of 
God,  or  by  an  appeal  to  any  thing  else  that  is  holy,  or  by 
the  respect  due  to  the  witness's  own  character  and  reputa- 
tion. In  a  more  extensive  natural  sense,  by  this  command- 
ment all  kinds  of  lies  and  hypocritical  artifices,  forged  with 
a  bad  design,  are  forbidden ;  and  also  all  ways  of  traducing 
or  defaming  our  neighbour  to  the  injury  of  his  honour, 
fame,  and  reputation,  on  which  his  whole  character  depends. 
In  the  most  extensive  natural  sense,  this  commandment  for- 
bids all  cunning  devices,  stratagems,  and  evil  purposes,  con- 
trived against  any  person,  and  originating  in  enmity,  hatred, 
3  * 


30 

revenge,  envy,  rivalship,  &.c. ;  for  all  such  evil  dispositions 
have  the  sin  of  false  witness  deeply  hidden  and  rooted  in  them. 

In  the  SPIRITUAL  sense,  by  bearing  false  witness  is  meant, 
to  endeavour  to  persuade  people  that  the  false  of  faith  is  tlie 
truth  of  faith,  and  that  the  evil  of  life  is  the  good  of  life, 
and  vice  versa;  but,  to  make  this  false  witness,  it  must  be 
done  intentionally,  and  not  in  ignorance,  consequently  done 
after  a  man  has  been  informed  respecting  the  nature  of 
good  and  truth ;  for  the  Lord  says,  "  If  ye  were  blind,  ye 
should  have  no  sin;  hut  noiv  ye  say,  We  see ;  therefore  your  sin 
remaineth^''  John  ix.  41.  This  kind  of  the  false  is  meant  in 
the  Word  by  a  lie,  and  the  intentional  purpose  to  propagate 
it  is  signified  by  deceit,  in  the  following  passages :  "  We 
have  carved  out  a  covenant  icith  death,  and  with  hell  have  ice 
made  a  vision;  in  a  lie  have  we  placed  our  trust,  and  in  false- 
hood have  we  hid  ourselves,''''  Isaiah  xxviii.  15 :  "  This  is  a 
rebellious  people,  lying  children,  children  that  will  not  hear 
the  law  of  Jehovah,''^  chap.  xxx.  9 :  "  From  the  prophet  even 
to  the  priest,  every  one  maketh  a  lie,''^  Jer.  viii.  10 :  "  The  in- 
habitants thereof  have  spoken  a  He,  and  as  for  their  tongue, 
deceit  is  in  their  mouths,^^  Micah  vi.  12 :  "  Thou  shalt  destroy 
them  that  speak  a  lie;  the  Lord  will  abhor  the  man  of  deceit,''' 
Psalm  V.  6:  "  They  have  taught  their  tongues  to  speak  a  lie; 
their  habitation  is  in  the  midst  of  deceit,''''  Jer.  ix.  5,  6.  In- 
asmuch as  the  false  is  meant  by  a  lie,  therefore  the  Lord 
said,  "  that  the  devil,  when  he  speaketh  a  lie,  speaketh  from 
his  own^''  John  viii.  44.  A  lie  also  signifies  the  false,  and 
speaking  falsely,  in  these  passages :  Jerem.  xxiii.  14,  32, 
Ezek.  xiii.  15  to  19,  chap.  xxi.  29,  Hos.  vii.  1,  chap.  xii.  1, 
Neh.  iii.  1,  Psalm  cxx.  2,  3. 

In  the  CELESTIAL  SENSE,  by  bearing  false  witness  is  meant 
to  blaspheme  the  Lord  and  the  Word,  and  thus  to  expel 
truth  itself  from  the  church ;  for  the  Lord  is  truth  itself,  and 
also  the  Word.  On  the  other  hand,  by  bearing  witness,  in 
this  sense,  is  meant  to  speak  the  truth,  and  by  testimony  is 
meant  truth  itself:  on  this  ground  it  is  that  the  decalogue  is 
called  the  testimony.  Exodus  xxv.  IG,  21,  22,  xxx.  G,  26, 
xxxii.  15,  xl.  20,  Levit.  xvi.  13.  And  whereas  the  Lord  is 
the  Truth  Itself,  He  saith  of  Himself,  that  He  testifieth : 
that  the  Lord  is  the  truth,  may  be  seen,  John  xiv.  6,  Rev. 
iii.,  and  that  He  testifieth,  and  beareth  witness  of  Himself, 
may  be  seen,  John  iii.  11,  viii.  13  to  19,  xv.  26,  xviii. 
37,  38. 


31 

They  who  speak  falses  from  deceit  or  purpose,  and  utter 
them  in  a  tone  of  voice  that  seems  to  proceed  from  spiritual 
affection,  and  particukirly  if  they  intermix  them  with  truths 
taken  from  the  Word,  which  thus  become  falsified,  were  by 
the  ancients  called  enchanters ;  of  whom  more  may  be  seen 
in  tlie  Apocalypse  Revealed,  n.  462 ;  they  were  also  call- 
ed Pythons,  and  serpents  of  the  tree  of  the  knowledge  of 
good  and  evil.  Such  false  speakers,  liars,  and  deceivers, 
may  be  likened  to  those  who  converse  with  their  enemies  in 
a  courteous  and  friendly  manner,  and  during  their  conver- 
sation hold  a  dagger  behind  them  to  take  away  their  lives. 
They  may  also  be  likened  to  those  who  dip  their  swords  in 
poison,  and  in  this  manner  attack  their  enemies  ;  and  to 
those  who  mix  hemlock  with  water,  and  poison  with  sweet- 
meats. They  may  further  be  compared  with  handsome  and 
alluring  harlots,  infected  with  the  foul  disease ;  and  likewise 
with  twigs  full  of  prickles,  which,  when  applied  to  the  nose, 
wound  the  minute  nerves  of  smell.  They  are,  lastly,  like 
sweetened  poison ;  or  like  dung,  which,  when  dry  in  the 
time  of  autumn,  emits  a  fragrant  odour.  Such  persons  are 
described  in  the  Word,  under  the  character  of  leopards,  as 
may  be  seen  in  the  Apocalypse  Revealed,  n.  572. 

THE  NINTH  AND  TENTH  COMMANDMENTS. 

Thou  shalt  not   covet   thy  Neighbour's  House  ;  thou 

SHALT  NOT  COVET  THY  NeIGHBOUR's  WiFE,  NOR  HIS  SER- 
VANT, NOR  HIS  Maid,  nor  his  Ox,  nor  his  Ass,  nor  any 
Thing  that  is  thy  Neighbour's. 

In  the  catechism,  which  is  at  this  day  made  use  of,*  these 
words  are  divided  into  two  commandments,  one  of  which, 
being  the  ninth,  is.  Thou  shalt  not  covet  thy  neighbour's 
house ;  and  the  other,  or  the  tenth,  is.  Thou  shalt  not  covet 
thy  neighbour''s  wife,  nor  his  servant,  nor  his  maid,  nor  his 
ox,  nor  his  ass,  nor  any  thing  that  is  thy  neighhour''s.  As 
these  two  commandments  constitute  one  ,thing,  and  in  Exo- 
dus XX.  14,  and  Deuteronomy  v.  18,  form'  one  verse,  I  shall 
here  treat  of  them  both  at  one  and  the  same  time,  not 
through  any  desire  that  they  may  be  conjoined   into  one 


*  This  alludes  to  the  catechism  made  use  of  by  the  Roman  Catholics,  and 
also,  we  believe,  by  the  Lutherans ;  but  in  the  catechism  of  the  church  of  Eng- 
land, and  other  iProtestants,  these  two  commandments  are  united  as  one,  and  the 
first  commandment  is  divided  into  two. 


commandment,  but  distinguished  into  two,  as  before  ;  for  the 
commandments  are  called  the  Ten  Words,  Exod.  xxxiv. 
28.  Deut.  iv.  13.  chap.  x.  4. 

These  two  commandments  have  relation  to  all  the  pre- 
ceding commandments,  teaching  and  enjoining  that  evils 
are  not  to  be  done,  nor  even  lusted  after,  consequently  that 
they  are  to  be  rejected,  not  only  from  the  external  man,  but 
also  from  the  internal,  inasmuch  as  the  lust  of  evil,  not- 
withstanding a  forbearance  from  the  outward  commission, 
constitutes  an  act;  for  the  Lord  said,  "  Whosoever  looketh 
on  a  looman  to  lust  after  her,  hath  committed  adultery  2cith 
her  already  in  his  heart,^^  Matt.  v.  27,  28 ;  and  the  external 
man  is  never  rendered  internal,  or  reduced  to  a  conformity 
of  action  with  the  internal,  until  lusts  are  removed ;  this 
also  the  Lord  teaches,  when  he  says,  "  Wb  imto  you,  scribes 
and  Pharisees  !  for  ye  make  clean  the  outside  of  the  cup  and 
platter,  hut  within  they  are  full  of  extortion  and  excess ;  thou 
blind  Pharisee!  cleanse  first  that  which  is  within  the  cup  and 
the  platter,  that  the  outside  of  them  may  be  clean  cdso,^^ 
Matt,  xxiii.  25,  26;  and  His  instructions  throughout  the 
whole  chapter,  from  beginning  to  end,  are  to  the  same  pur- 
port. The  internal  evils,  which  he  charges  upon  the  Phari- 
sees, are  the  lusts  of  those  things  which  are  forbidden  in 
the  first,  second,  fifth,  sixth,  seventh,  and  eighth  command- 
ments. It  is  known,  that  the  Lord,  while  in  the  world,  in- 
structed mankind  in  the  internals  of  the  church,  which  in- 
ternals consist  in  abstaining  from  the  lusts  of  evil ;  thus  He 
taught  that  the  internal  and  external  man  must  be  united, 
and  act  in  unity,  which  is  to  be  born  again,  the  necessity  of 
which  the  Lord  insisted  on  in  His  discourse  with  Nicode- 
mus,  John  iii.,  and  none  can  be  born  anew,  or  be  regenera- 
ted, consequently  none  can  be  rendered  internal,  but  by  the 
Lord.  In  order  that  these  two  commandments  might  have 
respect  to  all  the  preceding  commandments,  and  show  that 
the  evils  forbidden  by  them  should  not  even  be  lusted  after, 
therefore  mention  is  made,  first  of  a  house,  then  of  a  wife, 
and  afterwards  of  a  servant,  a  maid,  an  ox,  and  an  ass,  and 
lastly  of  all  that  is  our  neighbour's ;  for  the  word  house  in- 
cludes in  it  all  that  follows,  as  containing  the  husband,  the 
wife,  the  servant,  the  maid,  the  ox,  and  the  ass ;  the  word 
wife,  which  is  next  mentioned,  includes  in  it  all  the  subse- 
quent terms,  for  she  is  mistress,  as  the  husband  is  master,  in 
the  house,  and  they  both  have  authority  over  the  servant  and 
maid,  as  these  again  have  over  the  oxen  and  asses;  after 


33 

which  succeed  all  things  that  are  below  or  without,  which 
are  expressed  by  whatever  is  thy  neighbour's ;  from  whence 
it  is  evident,  that  all  the  foregoing  commandments  are  re- 
garded in  these  two  commandments,  both  in  general  and  in 
particular,  both  in  an  extensive  and  in  a  confined  sense. 

In  the  SPIRITUAL  sense,  by  these  commandments  all  lusts 
are  forbidden,  which  are  contrary  to  the  spirit,  consequently, 
which  are  contrary  to  the  spiritual  principles  of  the  church, 
which  chiefly  relate  to  faith  and  charity ;  for,  unless  lusts  are 
subdued,  the  flesh,  according  to  the  liberty  afforded  it,  will 
rush  into  the  commission  of  all  wickedness  and  outrage ;  for 
Paul  informs  us,  "  that  the  Jlesh  lusteth  against  the  spirit, 
and  the  spirit  against  the  Jlesh,^^  Galat.  v.  17 ;  and  James 
says,  "  Every  man  is  tempted,  ivhen  he  is  draivn  away  of  his 
own  lust,  and  enticed;  then,  when  lust  hath  conceived,  it 
bring  eth  forth  sin;  and  sin,  when  it  is  finished,  bring  eth  forth 
death,''''  chap.  i.  14,  15 ;  and  Peter,  "  The  Lord  reserveth  the 
unjust  unto  the  day  of  judg?nent  to  be  punished,  but  chief  y 
them  that  icalk  after  the  flesh  in  the  lust  of  uncleanness,^^ 
2  Epist.  ii.  9,  10.  In  fine,  these  two  commandments,  ac- 
cording to  their  spiritual  sense,  have  respect  to  whatever  is 
contained  in  the  spiritual  sense  of  all  the  other  command- 
ments, prohibiting  the  lust  of  the  evils  forbidden  by  them ; 
in  like  manner  they  have  respect  to  whatever  is  contained  in 
their  celestial  sense  ;  but  to  repeat  the  particulars  of  those 
two  senses  is  needless. 

The  lusts  of  the  flesh,  of  the  eyes,  and  of  the  other  senses, 
when  separated  from  the  lusts,  that  is,  the  affections,  desires, 
and  delights  of  the  spirit,  are  altogether  similar  to  the  lusts 
of  brute  creatures,  and  consequently  in  themselves  are  bes- 
tial ;  but  the  affections  of  the  spirit  are  such  as  prevail  in  the 
angels,  and  may  therefore  be  called  truly  human ;  hence  it 
follows,  that,  in  proportion  as  any  one  indulges  in  the  lusts 
of  the  flesh,  he  becomes  a  brute  and  a  wild  beast ;  but  in 
proportion  as  he  delights  in  the  desires  of  the  spirit,  he 
becomes  a  man  and  an  angel.  The  lusts  of  the  flesh  may 
be  compared  with  parched  and  withered  grapes,  and  also 
with  wild  grapes ;  but  the  affections  of  the  spirit  may  be 
compared  with  juicy  and  well-flavoured  grapes,  and  also 
with  the  flavour  of  the  wine  pressed  from  them.  The  lusts 
of  the  flesh  may  be  compared  with  stables  containing  asses, 
goats,  and  hogs ;  but  the  affections  of  the  spirit  may  be  com- 
pared with  stables  containing  high-bred  horses,  and  also 
sheep  and  lambs  :  they  differ  also  from  each  other  as  an  ass 


34 

differs  from  a  horse,  or  a  goat  from  a  sheep,  or  as  a  hog 
from  a  lamb ;  and,  in  general,  as  dross  differs  from  gold,  a 
calx  from  silver,  coral  from  a  ruby,  &c.  Lust  and  act  co- 
here together  like  blood  and  flesh,  or  like  flame  and  oil ;  for 
lust  is  in  the  act,  as  the  air  in  the  lungs  during  respiration 
or  discourse,  as  the  wind  in  the  sails  of  a  ship,  whilst  it  is 
navigating,  and  as  the  water  in  a  wheel,  which  communi- 
cates motion  and  action  to  a  machine. 

That  the  Ten  Commandments  of  the  Decalogue  con- 
tain ALL  Things  which  relate  to  Love  to  God,  and 
all  Things  which  relate  to  Love  towards  our 
Neighbour. 

In  eight  commandments  of  the  decalogue,  the  first,  the 
second,  the  fifth,  the  sixth,  the  seventh,  the  eighth,  the  ninth, 
and  the  tenth,  nothing  is  said  relating  to  love  to  God,  and 
love  towards  our  neighbour;  for  it  is  not  said  that  God'is  to 
be  loved,  nor  that  the  name  of  God  is  to  be  hallowed,  nor 
that  our  neighbour  is  to  be  loved,  and  consequently  nothing 
is  said  of  sincere  and  upright  dealing  with  our  neighbour, 
but  only,  "  Thou  shalt  have  no  other  gods  but  me ;  thou 
shalt  not  take  the  name  of  God  in  vain ;  thou  shalt  do  no 
murder ;  thou  shalt  not  commit  adultery  ;  thou  shalt  not 
steal;  thou  shalt  not  bear  false  witness;  thou  shalt  not 
covet  what  is  thy  neighbour's."  Thus  it  is  said  in  general, 
that  evil,  either  against  God  or  our  neighbour,  is  not  to  be 
willed,  thought,  or  done.  But  the  true  reason  why  there  is 
no  direct  injunction  of  the  duties  of  love  and  charity,  but 
only  a  prohibition  of  the  opposite  vices,  is,  because  in  pro- 
portion as  a  man  shuns  evils  as  sins,  his  will  is  influenced 
by  the  goods  of  love  and  charity.  That  the  first  principle 
of  love  to  God,  and  of  love  towards  our  neighbour,  is  to  do 
no  evil,  and  that  the  second  is  to  do  good,  will  be  seen  in 
the  chapter  concerning  charity.  There  are  two  kinds  of 
love,  in  opposition  to  each  other,  the  love  of  willing  and  doing 
good,  and  the  love  of  willing  and  doing  evil ;  the  latter  love 
is  infernal,  and  the  former  is  heavenly ;  for  all  hell  is  influ- 
enced by  the  love  of  doing  evil,  and  all  heaven  by  the  love  of 
doing  good.  Now,  whereas  man  is  born  into  evils  of  every 
kind,  and  consequently  from  his  nativity  inclines  to  such 
things  as  belong  to  hell,  and  whereas  he  cannot  be  admitted 
into  heaven  unless  he  be  born  again,  that  is,  be  regenerated,  it 
is  necessary,  in  the  first  place,  that  evils,  which  are  of  hell,  be 
removed,  before  good  inclinations,  which  are  of  heaven,  can 


35 

be  implanted ;  for  no  one  can  be  adopted  by  the  Lord,  be- 
fore he  is  separated  from  the  devil.  But  in  what  manner 
evils  are  removed,  and  man  is  led  on  to  do  good,  will  be 
shown  in  the  two  chapters  on  repentance  and  on  reform- 
ation. That  evils  must  first  be  removed,  before  the  good 
which  a  man  does  becomes  good  in  the  sight  of  God,  is  thus 
taught  by  the  Lord  in  Isaiah :  "  Wash  you,  make  you  clean ; 
put  away  the  evil  of  your  doings  from  before  mine  eyes;  cease 
to  do  evil,  learn  to  do  loell;  then,  though  your  sins  he  as  scar- 
let, they  shall  be  as  white  as  snow;  though  they  be  red  like 
purple,*  they  shall  be  as  wool,''''  chap.  i.  16,  17,  18.  Agree- 
ably to  this  are  the  words  in  Jeremiah :  *'  Stand  in  the  gate 
of  Jehovah'' s  house,  and  proclaim  there  this  word:  Thus  saith 
Jehovah  of  Hosts,  the  God  of  Israel,  Amend  your  ways  and 
your  doings ;  trust  ye  not  in  lying  words,  saying.  The  temple 
of  Jehovah,  the  temple  of  Jehovah,  the  temple  of  Jehovah  is 
here  [that  is,  the  church]  :  will  ye  steal,  murder,  and  commit 
adultery,  and  swear  fcdsely ,  and  come  and  stand  before  Me  in 
this  house,  lohich  is  ccdled  by  My  name,  and  say.  We  are  de- 
livered, while  ye  do  all  these  cibominations  1  Is  this  house, 
which  is  called  by  My  name,  become  a  den  of  robbers  in  your 
eyes  1  Behold,  I  have  seen  it,  saith  Jehovah,^''  chap.  vii.  2, 
3,  4,  9,  10,  11.  That  prayer  to  God  is  not  attended  to,  be- 
fore the  soul  is  washed  and  purified  from  its  evils,  is  also 
taught  in  Isaiah :  "  Ah,  sinful  nation !  a  people  laden  with 
iniquity!  they  are  gone  away  backward;  when  ye  spread 
forth  your  hands,  I  will  hide  mine  eyes  from  you ;  yea,  when 
ye  make  many  prayers  I  ivill  not  hear,''"'  chap.  i.  4,  15.  That 
love  and  charity  follow  of  course,  when  a  man  keepeth  the 
commandments  of  the  decalogue,  by  shunning  evils,  is  evi- 
dent from  these  words  of  the  Lord  in  John :  *'  Jesus  said. 
He  that  hath  My  commandments,  and  keepeth  them,  he  it  is 
that  loveth  Me,  and  he  that  loveth  3Ie  shall  be  loved  of  My 
Father,  and  I  will  love  him,  and  ivill  manifest  Myself  unto 
him;  and  We  will  make  our  abode  with  him,''"'  John  xiv.  21, 
23.  By  commandments,  in  this  place,  are  meant,  in  par- 
ticular, the  commandments  of  the  decalogue,  which  insist, 
that  evils  are  neither  to  be  done,  nor  lusted  after ;  and  that 
thus  the  love  of  man  to  God,  and  the  love  of  God  towards 

*  The  dye  called  purple,  by  the  ancients,  was  not  the  deep  violet  colour  to 
which  we  give  that  name,  but  a  pure  red,  without  any  tinge  either  of  yellow  or 
blue,  but  differing  greatly  from  a  common  red  by  the  deep  mtensity  of  Us  colour. 
A  knowledge  of  this  fact  is  necessary  to  guard  us  from  mistake  in  our  ideas  re- 
specting the  correspondence  of  colours. 


36 

man,  follow,  of  course,  as  a  principle  of  good,  after  the  re- 
moval of  evil. 

It  was  observed,  that,  so  far  as  a  man  shuns  evils,  his  will 
is  influenced  by  good ;  and  the  reason  is,  because  evils  and 
goods  are  opposites ;  for  evils  are  from  hell,  and  goods  are 
from  heaven ;  wherefore,  so  far  as  hell  is  removed,  that  is, 
evil,  heaven  is  approached,  and  man  regards  what  is  good : 
that  this  is  the  case  evidently  appears  from  the  eight  com- 
mandments above-mentioned,  viewed  under  this  aspect ;  as, 
for  example  :  I.  So  far  as  any  person  does  not  worship  other 
gods,  he  worships  the  true  God :  II.  So  far  as  any  person 
does  not  take  the  name  of  God  in  vain,  he  loves  whatever  is 
from  God  :  III.  So  far  as  a  person  is  unwilling  to  commit 
murder,  and  to  indulge  hatred  and  revenge,  he  bears  good 
will  to  his  neighbour  :  IV.  So  far  as  a  person  has  no  in- 
clination to  commit  adultery,  he  wishes  to  live  in  chastity 
with  his  wife :  V.  So  far  as  a  person  has  no  inclination  to 
steal,  he  lives  according  to  the  law  of  sincerity :  VI.  So  far 
as  a  person  has  no  inclination  to  bear  false  witness,  he  is 
disposed  to  think  and  speak  the  truth :  VII.  and  VIII.  So 
far  as  a  person  does  not  covet  what  is  his  neighbour's,  he 
wishes  his  neighbour  happy  in  the  enjoyment  of  his  posses- 
sions. Hence  it  appears,  that  the  commandments  of  the 
decalogue  contain  all  things  that  relate  to  love  to  God,  and 
love  towards  our  neighbour;  wherefore  Paul  says,  "ii/e  that 
loveth  another  hath  fulfilled  the  law ;  for  this,  Thou  shalt  not 
commit  adultery,  Thou  shalt  not  kill,  Thou  shalt  not  steal, 
Thou  shalt  not  bear  false  witness.  Thou  shalt  not  covet,  and 
if  there  be  any  other  commandment,  it  is  briefly  comprehended 
in  this  saying.  Thou  shalt  love  thy  neighbour  as  thyself 
Love  [or  charity]  worJceth  no  ill  to  his  neighbour;  ivhertfore 
love  [or  charity]  is  the  fulfilling  of  the  law,""  Rom.  xiii.  8, 
9,  10.  To  the  above,  two  canons  are  to  be  added  for  the 
service  of  the  New  Church :  I.  That  no  person  can  shun 
evils,  as  sins,  and  do  good,  which  may  be  good  in  the  sight 
of  God,  of  himself;  but  that  so  far  as  any  person  shuns 
evils,  as  sins,  he  does  what  is  good,  not  of  himself,  but  from 
the  Lord :  II.  That  a  man  ought  to  shun  evils  as  sins,  and 
fight  against  them,  as  of  himself;  and  that  if  he  shuns  evils 
from  any  other  motive  than  because  they  are  sins,  he  does 
not  shun  them,  but  only  prevents  them  from  appearing  in 
the  sight  of  the  world. 

The  reason  why  evil  and  good  cannot  abide  together,  and 
why,  in  proportion  as  evil  is  removed,  good  is  regarded  and 


37 

felt,  is,  because,  in  the  spiritual  world,  there  exhales  from 
every  one  the  sphere*  of  his  particular  love,  which  diffuses 
itself,  and  gives  forth  its  influences  all  around,  causing  sym- 
pathies and  antipathies :  by  means  of  such  spheres  the  good 
are  separated  from  the  evil.  That  evil  must  needs  be  remo- 
ved, before  good  can  be  known,  perceived,  and  loved,  may 
be  illustrated  by  many  comparisons  borrowed  from  circum- 
stances in  the  natural  world ;  as,  for  example :  no  one  can 
approach  another,  who  keeps  a  leopard  and  a  panther  in  his 
chamber,  and  who  lives  secure  from  their  attacks  in  con- 
sequence of  giving  them  food,  unless  he  first  remove  those 
fierce  creatures.  Who,  that  is  invited  to  the  table  of  a  king 
and  a  queen,  does  not  wash  his  face  and  his  hands,  before 
he  approach  the  royal  presence?  Who  ever  enters  into  the 
bridechamber  with  the  bride,  after  the  marriage  ceremony, 
before  he  has  first  washed  himself  thoroughly,  and  put  on 
a  wedding  garment?  Who  does  not  purify  metallic  ores  in 
the  fire,  and  separate  them  from  dirt  and  dross,  before  he 
can  procure  pure  gold  and  silver  ?  What  husbandman  does 
not  separate  his  wheat  from  weeds  and  tares,  before  he 
stores  it  up  in  his  barn?  and  who  does  not  thresh  his  barley, 
to  separate  the  grain  from  the  prickly  ears,  before  he  lays  it 
up  in  his  granary  ?  Who  does  not  boil  his  meat,  and  thus  re- 
move its  impurities  and  rawness,  before  it  is  brought  to  his 
table,  and  considered  fit  to  be  eaten  ?     Who  does  not  shake 


*  This  circumstance ;  relating  to  the  spheres  of  spiritual  love,  is  very  agreeable 
to  common  experience  in  natural  bodies,  and  may  be  illustrated  to  the  philosoph- 
ical mind  by  a  variety  of  phenomena  in  the  natural  world.  Thus,  for  instance, 
it  is  well  known  that  every  flower  exhales,  or  breathes  forth  its  particular  odour, 
which  forms,  as  it  were,  a  spherical  atmosphere  encompassing  its  body ;  so  also 
the  magnet  exliales  that  magnetic  virtue,  by  which  it  attracts,  or  repels,  neigh- 
bouring bodies,  according  to  tlieir  different  circumstances,  in  respect  to  the  circum- 
ambient sphere  of  such  magnetic  virtue ;  the  like  attracting  or  repelling  atmos- 
pheres, it  is  well  known,  surround  all  bodies  charged  with  the  electric  fluid  ;  and 
thus  it  is  most  probable,  that  all  natural  bodies  exhale  forth  some  virtues  or  other, 
according  to  the  respective  qualities,  which  may  properly  be  termed  their  atmos- 
pheres, answering,  ni  miniature,  to  the  great  atmosphere  which  encompeisses  the 
whole  body  of  the  eartli,  and  which,  consequently,  must  affect  all  neighbouring 
bodies,  according  to  their  respective  situations  and  circumstances.  Wliy,  then, 
may  we  not  suppose  this  same  general  law  to  prevail  also  amongst  spiritual  sub- 
stances, and  particularly  in  the  case  of  human  spirits,  when  they  are  developed 
of  that  material  covering,  the  natural  body,  which,  in  the  present  state,  may  rea- 
sonably be  imagined  to  absorb  such  exhalations,  that  they  cannot  be  perceived 
so  sensibly  as  they  otherwise  would  be  ?  Nay,  it  should  seem,  notwithstanding 
the  spirit's  present  connexion  with  the  body,  as  if  something  of  such  spiritual  ex- 
halation was  discernible,  even  in  this  life,  especially  by  the  eves  and  lace,  which 
are  found  to  affect  us  in  a  very  sensible  manner,  either  wnen  animated  by  a 
warmth  of  charity  and  righteous  zeal,  or  when  burning  wiili  the  spirit  of  evil 
passions. 

4 


38 

the  trees  of  his  garden,  and  clear  them  from  grubs  and  in- 
sects, in  order  to  save  the  leaves  from  being  devoured,  and 
the  fruit  from  being  spoiled  ?  Who  does  not  dislike  to  see 
liis  house  or  hall  dirty,  and  does  not  set  about  making  them 
clean,  particularly  when  he  expects  a  visit  from  a  prince,  or 
is  preparing  to  receive  his  bride,  the  daughter  of  a  prince  ? 
Who  can  be  in  love  with  a  virgin,  and  make  her  offers  of 
marriage,  whom  he  knows  to  be  infected  with  malignant 
distempers,  or  covered  with  pimples  and  spreading  sores, 
however  she  may  paint  her  face,  bedeck  herself  with  orna- 
ments of  dress,  and  study  to  attract  admiration  by  the  bland- 
ishments of  speech  and  manner?  Man  ought  to  purify  him- 
self from  evils,  and  not  wait  for  the  Lord  to  purify  him  by 
an  immediate  act  of  His  power ;  for  in  this  case  he  would 
be  like  a  servant,  who,  with  his  face  and  clothes  all  bedaub- 
ed with  soot  and  dung,  should  go  to  his  master,  and  say, 
"  Master,  wash  me :"  would  not  his  master,  in  such  a  case, 
say  to  him,  "  Thou  foolish  servant,  what  dost  thou  mean? 
See,  there  is  water,  soap,  and  a  towel ;  hast  thou  not  hands 
of  thine  own,  and  power  to  use  them  ?  Go,  and  wash  thy- 
self" Thus,  too,  will  the  Lord  God  say  to  His  servant; 
*'  The  means  of  purification  are  provided  by  Me,  and  from 
Me,  also,  thou  hast  thy  will  and  thy  power ;  wherefore  use 
these  My  gifts  and  talents  as  thine  own,  and  thou  shalt  be 
purified :"  and  so  in  other  instances.  That  the  external 
man  is  to  be  purified,  but  by  means  of  the  internal,  is  taught 
by  the  Lord,  in  the  xxiiird  chapter  of  Matthew,  from  begin- 
ning to  end. 


EXTRACT  FROM  '•  THE  APOCALYPSE  REVEALED." 

"  And  I  saw  heaven  open,  and  behold  a  tchite  horse,''"'  signi- 
Jies  the  revealing  of  the  spiritual  sense  of  the  Word  by  the 
Lord,  and  by  it  the  discovery  of  the  interior  meaning  of  the 
Word,  which  is  the  coming  of  the  Lord.  By  heaven  being 
seen  open,  is  signified  a  revelation  from  the  Lord,  and  con- 
sequent manifestation,  as  will  be  seen  presently ;  by  horse 
is  meant  the  understanding  or  meaning  of  the  Word,  and  by 
white  horse  the  interior  meaning  of  the  Word ;  and  as 
this  is  signified  by  white  horse,  and  as  the  spiritual  sense  is 
the  interior  meaning  of  the  Word,  therefore  that  sense  is 
here  signified  by  white  horse.  The  reason  why  this  is  the 
coming  of  the  Lord  is,  because  by  that  sense  it  manifestly 
appears,  that  the  Lord  is  the  Word,  and  that  the  Word  treats 


39 

of  Him  alone,  and  that  he  is  the  God  of  heaven  and  earth, 
and  that  from  Him  alone  the  New  Church  has  its  exist- 
ence. The  Lord  said,  that  they  should  see  the  Son  of  man 
coming  in  the  clouds  of  heaven  jvith  glory  and  poioer; 
Matt.  xvii.  5;  chap.  xxiv.  30;  chap.  xxvi.  64;  Mark  xiv. 
61,  62  ;  Luke  ix.  34,  35;  chap.  xxi.  27;  Apoc.  i.  7  ;  Acts 
i,  9,  11;  and  this  the  Lord  said  also  when  he  discoursed  with 
his  disciples  concerning  the  consummation  of  the  age, 
which  is  the  last  time  of  the  Church,  when  judgment  takes 
place :  every  one,  who  does  not  think  beyond  the  sense  of 
the  letter,  believes  that,  when  the  last  judgment  shall  come 
to  pass,  the  Lord  will  appear  in  the  clouds  of  heaven  with 
angels  and  sound  of  trumpets ;  nevertheless  that  this  is  not 
meant,  but  that  He  will  appear  in  the  Word,  may  be  seen 
in  the  explanation  above ;  and  the  Lord  appears  mani- 
festly in  the  spiritual  sense  of  the  Word :  from  that  sense 
it  is  discovered  not  only  that  He  is  the  Word,  that  is.  Divine 
Truth  itself,  and  further,  that  He  is  the  inmost  [Soul]  of  the 
Word,  and  thence  the  All  thereof,  but  also  that  He  is  the 
one  God,  in  whom  there  is  a  Trinity,  consequently  the  only 
God  of  heaven  and  earth ;  and  moreover  that  He  came  into 
the  world  to  glorify  his  humanity,  that  is,  to  make  it  divine: 
the  humanity  which  He  glorified,  that  is,  made  divine,  was 
His  natural  humanity,  which  He  could  not  glorify,  or  make 
divine,  but  by  the  assumption  of  the  humanity  in  a  virgin 
in  the  natural  world,  to  which  He  then  united  His  divinity, 
which  He  had  from  eternity ;  this  union  was  effected  by 
temptations  admitted  into  His  assumed  humanity,  the  last  of 
which  was  the  passion  of  the  cross,  and  at  the  same  time 
by  the  fulfilling  of  all  things  of  the  Word,  not  only  by  the 
fulfilling  of  all  things  of  the  Word  in  its  natural  sense,  but 
also  by  the  fulfilling  of  all  things  of  the  Word  in  its  spirit- 
ual sense  and  in  its  celestial  sense,  in  which,  as  was  said 
above.  He  alone  is  treated  of:  but,  on  this  subject,  see  the 
particulars  which  are  laid  open  in  the  Doctrine  of  the 
New  Jerusalem  concerning  the  Lord,  and  in  the  Doc- 
trine of  the  New  Jerusalem  concerning  the  Sacred 
Scripture.  Now,  since  the  Lord  is  the  Word,  and  the 
Word  was  made  flesh,  John  i.  1,  2,  14,  and  the  Word  was 
made  flesh  to  fulfil  the  same,  it  is  plain  that  the  coming  of 
the  Lord  in  the  Word  is  meant  by  His  appearing  in  the 
clouds  of  heaven :  that  the  clouds  of  heaven  signify  the 
Word  in  its  literal  sense,  may  be  seen  above.  It  is 
evident,  that  the  Lord's  appearing  in  the  Word  is  meant,  be- 


40 

cause  by  white  horse  is  signified  the  interior  meaning  of  the 
Word,  and  it  is  said  that  the  name  of  Him  who  sat  on  the 
horse  is  the  Word  of  God,  and  that  his  name  is  King  of 
kings  and  Lord  of  lords,  ver.  13,  16.  From  these  con- 
siderations, then,  it  is  evident,  that  by  "  I  saw  heaven  open,  and 
behold  a  white  horse,"  is  signified  the  revealing  of  the  spir- 
itual sense  of  the  Word  by  the  Lord,  and  by  it  the  discov- 
ery of  its  interior  meaning,  which  also  is  the  coming  of  the 
Lord.  That  the  spiritual  sense  of  the  Word,  concerning 
which  no  one  in  the  Christian  world  knew  any  thing  hereto- 
fore, is  at  this  day  revealed,  may  be  seen  in  the  Arcana 
CcELESTiA,  wherein  the  two  books  of  Moses,  Genesis  and 
Exodus,  are  explained  according  to  that  sense ;  also  in  the 
Doctrine  of  the  New  Jerusalem  concerning  the  Sa- 
cred Scripture,  n.  5  to  26 ;  in  the  Tract  on  the  White 
Horse,  from  beginning  to  end,  and  in  the  extracts  there  col- 
lected from  the  Arcana  Ccelestia  concerning  the  Sacred 
Scripture;  and  moreover  in  these  explanations  of  the 
Apocalypse,  where  not  a  single  verse  can  be  understood 
without  the  spiritual  sense. 


PUBLISHED  UNDER  THE  DIRECTION  OF  THE 

JJoston  Soctets  oi  tije  "Ntis^  Jtrusalem, 

AND  SOLD  BY 

ADONIS   HOWARD, 

SCHOOL  STREET,  NEAR  WASHINGTON  STREET. 


NEW  JERUSALEM  TRACTS. 


JVo.  2. 


From  "  ^  Treatise  concerning  Heaven  andits  Wonders,  and  also  concerns  Hell: 
being  a  Relation  of  Things  Jieard  and  seen ;"  a  work  of  Emanuel  Sweaenborg, 
in  1  vol.  8vo. 


That  the  Heavens  consist  of  innumerable  Societies. 

The  angels  of  each  heaven  are  not  together  in  one  place, 
but  distinguished  into  societies  greater  or  less,  according  to 
the  differences  of  the  good  of  love  and  of  faith  in  which  they 
are  :  they  who  are  in  similar  good  form  one  society.  Goods 
in  the  heavens  are  o^  infinite  variety,  and  each  individual 
angel  is,  as  it  were,  his  own  good.* 

The  angelic  societies  in  the  heavens  are  also  distant  one 
from  another,  according  as  their  goods  differ  generally  and 
specifically  ;  for  distances  in  the  spiritual  world  are  from  no 
other  origin  than  from  a  difference  in  the  state  of  the  inte- 
riors, consequently,  in  the  heavens,  from  a  difference  in  the 
states  of  love  ;  they  are  much  distant  who  differ  much,  and 
they  are  little  distant,  who  differ  little  :  similitude  brings  them 
together.t 

All  in  one  society,  in  like  manner,  are  distinct  from 
each  other  :  they  who  are  more  perfect,  that  is,  who  excel 
in  good,  thus  in  love,  wisdom  and  intelligence,  are  in  the 
midst ;  they  who  are  less  excellent,  are  round  about  at  a  dis- 

*  That  there  is  an  infinite  variety,  and  in  no  instance  is  any  one  thing-  the  same 
with  another,  n.  7236,  9002.  That  in  the  heavens  also  there  is  an  infinite  variety, 
n.  684,  690,  3744,  5598,  7236.  That  varieties  in  the  heavens, ^hich  varieties  are 
infinite,  are  the  varieties  of  good,  n.  3744,  4005,  7236,  7833,  7836,  9002.  That 
tliose  varieties  exist  by  truths  which  are  manifold,  by  virtue  of  which  ever\'  one 
hath  good,  n.  3470,  3804,  4149,  6917,  7236.  That  hence  all  the  societies  in  the 
heavens,  and  every  angel  in  a  societv,  are  distinct  from  each  other,  n.  690,  3241, 
3519,3801,3986,4067,4149,  4263,7236,7833,7836.  But  that  still  all  act  in 
unity  by  love  from  the  Lord,  n.  457,  3986. 

t  That  all  the  societies  of  heaven  have  a  constant  situation  according  to  the 
differences  of  the  state  of  life,  thus  according  to  the  differences  of  love  and  of 
faith,  D.  1274,  3638,  3639.  Wonderful  things  in  the  other  life,  or  in  the  spiritual 
world,  concerning  distance,  situation,  place,  space,  and  time,  n.  1273  to  1277. 


'«••*»••♦..«  ^ 


»J^ 


W^  CCt^RNING  T^  HEAVENS.  *  [2. 

tance,  according  to  the  degree  in  which  the  perfection  is  di- 
minished ;  comparatively  as  light  in  its  decrease  from  the  cen- 
tre to  the  circumferences  :  they  who  are  in  the  midst  are  also 
in  the  greatest  light,  and  they  at  the  circumferences  in  less 
and  less. 

They  who  are  of  like  dispositions  are,  as  it  were  of  them- 
selves, associated  to  their  like  ;  for  with  their  like  they  are  as 
with  their  own,  and  as  at  home,  but  with  others  as  with  stran- 
gers, and  as  abroad :  when  they  are  with  their  like,  they  are 
also  in  their  freedom,  and  hence  in  every  delight  of  life. 

Hence  it  is  evident,  that  good  consociates  all  in  the  heav- 
ens, and  that  they  are  distinguished  according  to  its  quality : 
nevertheless  it  is  the  Lord,  from  whom  is  good,  who  so  joins 
the  angels  in  consociation,  and  not  the  angels  themselves : 
He  leads  them,  conjoins  them,  distinguishes  them,  and  holds 
them  in  freedom,  so  far  as  they  are  in  good ;  thus  He  pre- 
serves every  one  in  the  life  of  his  love,  of  his  faith,  of  his 
intelligence  and  wisdom,  and  hence  in  happiness.* 

All,  likewise,  who  are  in  similar  good,  know  each  other, 
altogether  as  men  in  the  world  know  their  kindred,  their 
relations,  and  their  friends,  although  they  never  before  saw 
them ;  the  reason  is,  because,  in  the  other  life,  there  are  no 
other  kindreds,  relationships,  and  friendships,  but  spiritual, 
thus  v/hich  are  of  love  and  of  faith. t  This  it  has  been 
given  me  occasionally  to  see,  when  I  have  been  in  the  spir- 
it, thus  withdrawn  from  the  body,  and  thereby  in  consort 
with  angels :  on  such  occasions,  I  have  seen  some  of  them 
who  seemed  as  if  they  had  been  known  to  me  from  infancy, 
but  others  seemed  altogether  unknown  to  me  ;  they  who 
seemed  known  from  infancy  were  such  as  were  in  a  state 
similar  to  the  state  of  my  spirit,  but  they  who  were  un- 
known were  in  a  dissimilar  state. 

All  who  form  one  angelic  society  have  like  faces  in  gen- 
eral, but  not  like  in  particular.  In  what  manner  likenesses 
in  general  are  consistent  with  variations  in  particular,  may 
be  in  some  measure  comprehended  from  such  cases  in  the 

*  That  all  freedom  is  of  love  and  affection,  since  what  a  man  loves,  this  he  • 
does  freely,  n.  2870,  3158,  8907,  8990,  958o,  9591.  That  inasmuch  as  freedom 
is  of  the  love,  hence  it  is  the  life  of  every  one,  and  his  delight,  n.  2873.  That 
nothing  appears  as  a  man's  own,  but  what  is  from  freedom,  n.  2880.  That  the 
veriest  freedom  is  to  he  led  of  the  Lord,  because  it  is  to  be  led  thus  by  the  love 
of  good  and  truth,  n.  892,  905,  2872.  2886,  2890,  2891,  2892,  909G,  958G  to  9591. 

t  That  all  proximities,  relationships,  affinities,  and,  as  it  were,  consanguinities, 
in  heaven,  are  from  good,  and  according  to  its  agreements  and  differences,  n. 
605,  917, 13M,  2739,  3612,  3815,  4121. 


2.]  CONCERNING  THE  HEAfENS.  3 

world,  where  it  is  known  that  every  nation  bears  some  com- 
mon resemblance  in  their  faces  and  eyes,  by  which  they  are 
known  and  distinguished  from  other  nations ;  and  still  more 
one  family  from  another  :  this,  however,  is  more  perfectly  the 
case  in  the  heavens,  because  there  all  the  interior  affections 
appear  and  shine  forth  from  the  face ;  for  the  face  in  heaven 
is  their  external  and  representative  form,  and  it  is  not  grant- 
ed there  to  the  angels  to  have  any  other  face  than  that  of 
their  affections.  It  has  been  also  shown  to  me  in  what 
manner  a  general  likeness  is  particularly  varied  amongst  the 
individuals  of  one  society :  there  was  presented  a  face  as  of 
an  angel,  which  appeared  to  me,  and  was  varied  according 
to  the  affections  of  good  and  of  truth,  such  as  prevail  with 
those  who  are  in  one  society :  those  variations  continued  a 
long  time,  and  I  observed  that  still  the  same  face  in  general 
remained  as  the  plane,  and  that  the  rest  of  the  faces  were 
only  derivations  and  propagations  thence :  thus,  also,  by  this 
face  were  shown  the  affections  of  the  whole  society,  by 
which  the  faces  of  all  the  individuals  of  the  society  are  vari- 
ed ;  for,  as  was  said  above,  angelic  faces  are  the  forms  of 
their  interiors,  thus  of  the  affections  which  are  of  love  and 
faith. 

Hence  also  it  is,  that  an  angel,  who  excels  in  wisdom, 
discovers  instantly  from  the  face  of  another  what  is  his 
quality,  since  no  one  in  heaven  can  conceal  his  interiors  by 
his  countenance,  or  simulate  or  lie  and  deceive  by  cunning 
and  hypocrisy.  It  occasionally  happens,  that  hypocrites  in- 
sinuate themselves  into  societies,  having  learned  to  conceal 
their  interiors,  and  to  compose  their  exteriors  so  as  to  ap- 
pear in  the  form  of  that  good  in  which  the  members  of  tlrc 
society  are,  and  thus  to  feign  themselves  angels  of  light ; 
but  such  cannot  long  abide  there,  for  they  begin  to  be  in- 
teriorly tortured,  tormented,  to  grow  black  in  the  face,  and, 
as  it  were,  to  become  half  dead,  in  consequence  of  the  con- 
trariety of  the  life  which  flows  in  and  operates ;  wherefore 
they  cast  themselves  suddenly  down  into  the  hell  where  sim- 
ilar persons  are,  nor  do  they  desire  any  more  to  ascend: 
these  are  they  who  are  understood  by  the  man,  found 
amongst  the  invited  guests,  who  had  not  on  a  wedding  gar- 
ment, and  was  cast  into  outer  darkness,  Matt.  xxii.  11,  and 
following  verses. 

All  the  societies  of  heaven  communicate  with  each  other, 
not  by  open  commerce,  for  few  depart  out  of  their  own  so- 
ciety into  another,  since  to  go  out  from  their  own  society  is 


4  CONCERNING  THE  HEAVENS.  [2. 

like  going  out  from  themselves,  or  from  their  own  life,  and 
passing  into  another  which  is  not  so  agreeable  :  nevertheless, 
all  communicate  by  the  extension  of  the  sphere,  which  pro- 
ceeds from  the  life  of  every  one ;  the  sphere  of  life  is  the 
sphere  of  the  affections,  which  are  of  love  and  faith :  this 
sphere  extends  itself  into  societies  round  about,  length-wise 
and  breadth-wise,  and  so  much  the  longer  and  broader,  as 
the  affections  are  more  interior  and  perfect  ;*  according  to 
that  extent,  the  angels  have  intelligence  and  wisdom :  they, 
who  are  in  the  inmost  heaven,  and  in  the  midst  of  that 
heaven,  have  an  extension  into  the  universal  heaven ;  hence 
there  is  a  communication  of  all  things  of  heaven  with  every 
one,  and  of  every  one  with  all.t  But  this  extension  will  be 
treated  of  more  fully  below,  when  we  come  to  speak  of  the 
celestial  form,  according  to  which  angelic  societies  are  ar- 
ranged, and  likewise  v/hen  we  come  to  speak  of  the  wisdom 
and  intelligence  of  the  angels,  for  all  extension  of  the  affec- 
tion and  thoughts  proceeds  according  to  that  form. 

It  was  said  above,  that  in  the  heavens  there  are  societies 
greater  and  less ;  the  greater  consist  of  myriads,  the  less  of 
some  thousands,  and  the  least  of  some  hundreds  of  angels. 
There  are  some,  also,  who  live  solitary,  as  it  were  in  sepa- 
rate houses  and  families,  but  who,  notwithstanding  they  live 
so  dispersed,  are  still  arranged  in  a  like  order  with  those 
who  are  in  societies,  namely,  that  the  wiser  of  them  are  in 
the  midst,  and  the  more  simple  in  the  boundaries :  these  are 
nearer  under  the  divine  view  and  guidance,  and  are  the  best 
of  the  angels. 

That  every  Society  is  a  Heaven  in  a  less  Form,  and 
EVERY  Angel  a  Heaven  in  the  least  Form. 

The  reason  why  every  society  is  a  heaven  in  a  less  form, 
and  every  angel  a  heaven  in  the  least  form,  is,  because  the 
good  of  love  and  of  faith  is  what  makes  heaven,  and  that 
good  is  in  every  society  of  heaven,  and  in  every  angel  of 
the  society.    It  is  of  no  consequence  that  this  good  is  every- 

*  That  a  spiritual  sphere,  which  is  the  sphere  of  life,  flows  forth  from  every 
man,  spirit  and  angel,  and  encompasses  them,  n.  4464,  5179,  7454,  8630.  That 
it  flows  forth  from  the  life  of  their  aflection  and  thought,  n.  2489,  4464,  6206.. 
That  tliose  spheres  extend  themselves  far  into  angelic  societies,  according  to  the 
quality  and  quantity  of  good,  n.  6598  to  6613,  8063,  8794,  8797. 

t  That  in  tne  heavens  there  is  given  a  communication  of  all  goods,  inasmuch 
as  heavenlv  love  communicates  all  its  own  tilings  to  anotlier,  n.  549,  550,  1390. 
1391,  1399,  10130,  10723. 


:2.]  CONCERNING  THE  HEAVENS.  5 

where  different  and  various,  for  still  it  is  the  good  of  heav- 
en ;  all  the  difference  is,  that  the  quality  of  heaven  varies 
accordingly.  It  is  therefore  said,  when  any  one  is  elevated 
into  any  society  of  heaven,  that  he  is  come  into  heaven,  and 
of  the  inhabitants,  that  they  are  in  heaven,  and  every  one 
in  his  own  heaven :  this  is  known  to  all  who  are  in  the  other 
life,  on  which  account  they  who  stand  out  of  or  beneath 
heaven,  and  look  afar  off,  where  companies  of  angels  are, 
say  that  heaven  is  in  this  direction  and  also  in  that.  The 
case  may  be  compared  with  that  of  governors,  officers,  and 
ministers,  in  one  royal  palace,  or  in  one  court,  who,  al- 
though they  dwell  apart  in  their  respective  mansions  or 
chambers,  one  above  and  another  below,  are  still  all  in  one 
palace,  or  in  one  court,  every  one  being  in  his  function 
there  to  serve  the  king.  Hence  is  evident  what  is  meant  by 
the  Lord's  words,  that  "  in  His  Father^ s  house  aremany  man- 
sions,''^ John  xiv.  2,  and  what  by  the  habitations  of  heaven, 
and  by  the  heavens  of  heavens,  in  the  prophets. 

That  every  society  is  a  heaven  in  a  less  form  may  also  be 
manifest  from  this,  that  a  similar  heavenly  form  is  in  every 
society,  as  in  the  whole  heaven ;  for  in  the  whole  heaven 
they  are  in  the  midst  who  excel  the  rest,  and  they  who  are 
less  excellent  are  round  about,  even  to  the  boundaries,  in  a 
decreasing  order,  as  may  be  seen  in  the  preceding  article ; 
and  likewise  from  this,  that  the  Lord  leads  all  in  the 
whole  heaven  as  if  they  were  one  angel,  in  like  manner 
those  who  are  in  every  society ;  hence  an  entire  angelic  so- 
ciety appears  sometimes  as  one  in  the  form  of  an  angel, 
which  also  it  has  been  granted  me  by  the  Lord  to  see.  When 
the  Lord  also  appears  in  the  midst  of  the  angels,  He  does 
not  appear  as  encompassed  by  several,  but  as  one  in  an  an- 
gelical form :  hence  it  is  that  the  Lord  in  the  Word  is  called 
an  angel,  and  likewise  that  an  entire  society  is  so  called  ; 
Michael,  Gabriel,  and  Raphael,  are  nothing  but  angelic  soci- 
eties, which  are  so  named  from  their  functions.*  ^b 

As  an  entire  society  is  a  heaven  in  a  less  form,  so  like^^*5^ 
wise  is  every  angel  a  heaven  in  the  least  form  ;  for  heaven 
is  not  out  of  an  angel,  but  within  him,  since  his  interiors, 
which  are  of  his  mind,  are  arranged  into  the  form  of  heav- 
en, thus  are  adapted  to  the  reception  of  all  things  of  heaven 

*  That  the  Lord  in  the  Word  is  called  an  angel,  n.  6280,  6831,  8192,  9303. 
That  an  entire  angelic  society  is  called  an  angel,  and  that  Michael  and  Raphael 
are  angelic  societies,  so  called  from  their  functions,  n.  8192.  That  the  societies 
of  heaven,  and  the  angels,  have  not  any  name,  but  »hat  they  are  distinguished  by 
the  quality  of  good,  and  by  an  idea  concerning  it,  n.  1705,  1754. 
1* 


6  CONCERNING  THE  HEAVENS.  [2. 

which  are  out  of  him ;  he  also  receives  those  things  accord- 
ing to  the  quality  of  the  good  which  is  in  him  from  the  Lord  : 
hence  an  angel  is  also  a  heaven. 

It  cannot  be  said,  in  any  case,  that  heaven  is  without  any 
one,  but  within  him ;  for  every  angel,  according  to  the  heav- 
en which  is  within  him,  receives  the  heaven  which  is  with- 
out him.  Hence  it  is  evident  how  much  he  is  deceived, 
who  believes  that  to  come  into  heaven  is  merely  to  be  ele- 
vated amongst  the  angels,  whatever  be  his  quality  as  to  his 
interior  life;  thus  that  heaven  is  given  to  every  one  from  im- 
mediate mercy  ;*  when  yet,  unless  heaven  be  within  any  one, 
nothing  of  the  heaven  which  is  without  him  flows  in  and  is 
received.  There  are  many  spirits  who  are  in  the  above 
opinion,  and  therefore  also,  by  reason  of  this  their  faith, 
some  have  been  taken  up  into  heaven ;  but  when  they  were 
there,  inasmuch  as  their  interior  life  was  contrary  to  the  life 
in  which  the  angels  were,  they  began,  as  to  their  intellects, 
to  be  blinded,  till  they  became  like  idiots,  and,  as  to  their 
wills,  to  be  tortured,  till  they  behaved  like  madmen ;  in  a 
word,  they  who  come  into  heaven  after  having  lived  evil 
lives,  gasp  for  breath,  and  writhe  with  torture,  like  fishes 
taken  out  of  the  water  into  the  air,  and  like  animals  in  the 
ether  of  an  air  pump,  after  the  air  has  been  extracted. 
Hence  it  may  be  manifest,  that  heaven  is  within,  and  not 
out  of  any  one.t 

Since  as  all  receive  the  heaven  which  is  without  them  ac- 
cording to  the  quality  of  the  heaven  which  is  within  them, 
therefore  in  like  manner  they  receive  the  Lord,  since  the 
Divine  of  the  Lord  makes  heaven :  hence  it  is,  that  when 
the  Lord  presents  Himself  in  any  society.  He  appears  there 
according  to  the  quality  of  the  good  in  which  the  society  is, 
thus  not  in  like  manner  in  one  society  as  in  another :  not 
that  this  dissimilitude  is  in  the  Lord,  but  in  those  who  see 
Him  from  their  own  good,  thus  according  to  that  good  ;  they 
are  affected  also  at  the  sight  of  Him  according  to  the  quali- 
\  ty  of  their  love :  they  who  love  Him  inmostly  are  inmostly 
"^^alTected ;  they  who  less  love  Him  are  less  affected ;  whilst 
the  evil,  who  are  out  of  heaven,  are  tormented  at  His  pres-. 

*  That  heaven  is  not  given  of  immediate  mercy,  but  according  to  the  life,  and 
that  tlie  all  of  lite,  by  wiiich  man  is  led  of  the  Lord  to  heaven;  is  from  mercy,  and 
that  this  is  understood,  n.  5037,  10659.  That  if  heaven  was  given  from  immedi- 
ate mercy,  it  would  be  given  to  all,  n.  2401.  Concerning  some  evil  spirits  cast 
down  from  heaven,  who  believed  that  heaven  was  given  to  every  one  from  im^ 
mediate  mercy,  n.  4726. 

t  That  heaven  is  in  man,  n.  3884. 


2.]  CONCERNING  THE  HEAVENS.  7 

ence.  When  the  Lord  appears  in  any  society,  He  appears 
there  as  an  angel ;  but  He  is  distinguished  from  the  other 
angels  by  the  Divine  which  shines  through  Him. 

Heaven  also  is  M^here  the  Lord  is  acknowledged,  believed 
in,  and  loved ;  the  variety  of  the  worship  of  Him,  arising 
from  the  variety  of  good  in  one  society  and  another,  is  not 
attended  with  detriment,  but  with  advantage,  for  the  perfec- 
tion of  heaven  is  thence.  That  the  perfection  of  heaven  is 
thence  can  hardly  be  explained  to  the  apprehension,  unless 
we  call  in  aid  some  expressions  which  are  in  use  in  the 
learned  world,  and  by  them  unfold  in  what  manner  one,  to 
be  perfect,  is  formed  of  various.  Every  whole  (umim)  is 
composed  of  various  parts,  for  a  whole  which  is  not  com- 
posed of  various  parts  is  not  any  thing,  having  no  form, 
and  consequently  no  quality ;  but  when  a  whole  is  composed 
of  various  parts,  and  these  are  arranged  in  perfect  form,  in 
which  each  thing  adjoins  itself  to  another  in  friendly  agree- 
ment in  a  series,  then  it  has  a  perfect  quality.  Now  heav- 
en is  one  composed  of  various  parts  arranged  in  the  most 
perfect  form ;  for  the  heavenly  form  is  the  most  perfect  of  all 
forms.  That  all  perfection  is  from  thence,  is  evident  from 
all  beauty,  pleasantness,  and  delight,  which  affect  both  the 
senses  and  the  mind  (animus),  for  they  exist  and  flow  from 
no  other  source  than  from  the  concert  and  harmony  of  sev- 
eral things  which  are  in  concord  and  agreement,  whether 
these  things  co-exist  in  order,  or  follow  in  order,  and  not 
from  one  without  more  :  hence  it  is  said  that  variety  delights, 
and  it  is  known  that  delight  is  according  to  its  quality. 
From  these  it  may  be  seen  as  in  a  glass  whence  it  is  that 
perfection  results  from  variety,  even  in  heaven ;  for  from  the 
things  which  exist  in  the  natural  world  may  be  seen,  as  in 
a  mirror,  the  things  which  exist  in  the  spiritual  world.* 

The  like  may  be  said  concerning  the  church  as  concern- 
ing heaven,  for  the  church  is  the  heaven  of  the  Lord  in  the 
earths :  there  are  also  several  churches,  and  yet  each  is  call- 
ed a  church,  and  likewise  is  a  church,  so  far  as  the  good  of 
love  and  of  faith  rule  in  it :  the  Lord  also,  in  such  case,  from 
variety  makes  unity,  thus  from  several  churches  makes  one 
church.f    The  like  also  may  be  said  concerning  a  man  of 

*  That  every  whole  (unum)  is  from  the  harmony  and  agreement  of  several, 
and  that  otherwise  it  hath  no  quality,  n.  457.  That  hence  the  universal  heaven 
is  one,  n.  457.  And  by  this  reason  that  all  in  heaven  regard  one  end,  which  is 
the  Lord,  n.  9828, 

t  That  if  good  were  the  characteristic  and  essential  of  the  church,  and  not 


8  CONCERNING  THE  HEAVENS.  [2. 

the  church  in  particular,  as  concerning  the  church  in  gen- 
eral, viz.  that  the  church  is  within  man,  and  not  out  of  him, 
and  that  every  man,  in  whom  the  Lord  is  present  in  the 
good  of  love  and  of  faith,  is  a  church.*  The  like  may  also 
be  said  concerning  a  man  in  whom  the  church  is,  as  con- 
cerning an  angel  in  whom  heaven  is,  viz.  that  he  is  a  church 
in  the  least  form,  as  an  angel  is  a  heaven  in  the  least  form ; 
and  further,  that  a  man  in  whom  the  church  is,  equally  as 
an  angel,  is  a  heaven,  for  man  was  created  that  he  might 
come  into  heaven  and  become  an  angel ;  wherefore  he  who 
receives  good  from  the  Lord  is  an  angel-man. t  It  is  per- 
mitted to  mention  what  man  has  in  common  with  an  angel, 
and  what  he  has  more  than  the  angels :  man  has  in  common 
with  an  angel,  that  his  interiors  are  alike  formed  according 
to  the  image  of  heaven,  and  likewise  that  he  becomes  an 
image  of  heaven  in  proportion  as  he  is  in  the  good  of  love 
and  of  faith :  man  has  more  than  the  angels,  that  his  exte- 
riors are  formed  according  to  the  image  of  the  world,  and 
that  in  proportion  as  he  is  in  good,  the  world  in  him  is  subor- 
dinate to  heaven,  and  serves  heaven  ;|  and  that  in  such  case 
the  Lord  is  present  with  him  in  each  as  in  His  own  heaven ; 
for  He  is  everywhere  in  His  own  divine  order,  for  God  is 
order.§ 

It  is  lastly  to  be  observed,  that  he,  who  has  heaven  in 
himself,  has  not  only  heaven  in  his  greatest  or  general  prin- 
ciples, but  also  in  his  least  or  singular  ones ;  and  that  the 


truth  without  the  good,  the  church  would  be  one,  n.  1285, 1316,  2982,  3267,  aW5, 
3451.  3452.  That  all  churches  also  make  one  chiu'ch  before  the  Lord  by  virtue 
of  good,  n.  7395,  9276. 

*  That  the  church  is  in  man,  and  not  out  of  him,  and  that  the  church  in  gen- 
eral consists  of  men  in  whom  is  the  church,  n.  3884. 

t  That  a  man,  who  is  a  church,  is  a  heaven  in  the  least  form,  after  the  image 
of  the  greatest,  because  his  interiors,  which  are  of  the  mind,  are  an-anged  after 
tlie  form  of  heaven,  and  consequently  to  the  reccplion  of  all  things  of  heaven,  n. 
911,  1900,  1982.  3624  to  3631,  363-i,  3884,  4041,  4279,  4523,  4524,  4625,  6013, 
6057.  9279,  9632. 

X  That  man  hath  an  internal  and  an  external,  and  that  his  internal  from  crea- 
tion is  formed  after  the  image  of  heaven,  and  his  external  after  the  image  of 
the  world,  and  that  on  this  account  man  was  called  by  the  ancients  a  microcosm, 
n.  4523,  4524,  5368,  6013,  6057,  9279,  9706,  10156,  10472.  That  therefore  man- 
is  so  created  tliat  the  world  in  him  may  serve  heaven,  as  is  also  the  case  with  the 
good,  but  with  the  evil  the  case  is  inverted,  since  with  them  heaven  ser\es  the 
world,  n.  9283,  9278. 

§  That  the  Lord  is  order,  inasmuch  as  the  divine  good  and  truth,  which  pro- 
ceed from  the  Lord,  make  order,  n.  1728,  1919,2201,2258,5110,5703,  8988, 
10336,  10619.  That  divine  truths  are  laws  of  order,  n.  2247,  7995.  That  so  far 
as  man  lives  according  to  order,  thus,  so  far  as  he  is  in  good  according  to  divine 
tnuhs,  so  far  he  is  a  man,  and  the  church  and  heaven  are  in  him,  n.  'f839,  6605, 
3067. 


2.]  CONCERNING  THE  HEAVENS.  9 

least  things  in  an  image  resemble  the  greatest :  this  results 
from  this  circumstance,  that  every  one  is  his  own  love,  and 
of  a  quality  such  as  his  ruling  love  is ;  for  what  rules  flows 
in  into  singular  things,  and  arranges  them,  and  everywhere 
induces  a  likeness  of  itself*  In  the  heavens,  love  to  the 
Lord  is  the  ruling  love,  because  the  Lord  is  there  loved 
above  all  things;  hence  the  Lord  is  there  All  in  All;  He 
flows  in  into  all  and  singular  the  inhabitants,  arranges  them, 
and  induces  on  them  a  likeness  of  Himself,  and  produces 
this  effect,  that  where  He  is,  there  is  heaven :  hence  an  an- 
gel is  a  heaven  in  the  least  form,  a  society  in  a  greater,  and 
all  the  societies  taken  together  in  the  greatest.  That  the 
Divine  of  the  Lord  makes  heaven,  and  that  He  is  the  All  in 
All  there,  may  be  seen  in  a  former  part  of  this  Treatise. 

That  the  Universal  Heaven,  in  one  Complex,  resem- 
bles ONE  Man. 

That  heaven,  in  the  whole  complex,  resembles  one  man, 
is  an  arcanum  not  yet  known  in  the  world ;  but  in  the  heav- 
ens it  is  most  perfectly  known ;  to  know  this,  and  the  spe- 
cific and  singular  things  concerning  it,  is  the  principal  arti- 
cle of  the  intelligence  of  the  angels  there :  on  this  knowl- 
edge also  depend  several  other  knowledges,  which,  without 
it  as  their  common  principle,  would  not  enter  distinctly  and 
clearly  into  the  ideas  of  their  minds.  Inasmuch  as  they 
know  that  all  the  heavens,  together  with  their  societies,  re- 
semble one  man,  therefore  also  they  call  heaven  the  Grand 
and  DivixN  e  Man  ;t  they  call  it  divine,  from  this,  that  the 
Divine  of  the  Lord  makes  heaven. 

That  celestial  and  spiritual  things  are  arranged  and  con- 
joined into  that  form  and  into  that  image,  they  cannot  per- 
ceive who  have  not  a  just  idea  concerning  things  spiritual 
and  celestial :  they  imagine  that  the  terrestrial  and  material 
things,  which  compose  the  ultimate  of  man,  make  him,  and 
that  without  these  man  is  not  man :  but  let  them  know,  that 


*  That  the  ruling  or  g-overning  love  with  every  one  is  in  all  and  singular 
things  of  his  life,  thus  in  all  and  singular  things  of  his  thought  and  will,  n.  6139, 
7648,  8067.  8853.  That  man  is  such  as  the  ruling  principle  of  his  life  is,  n.  918, 
1040,  1568;  1571,  3370,  6571,  69^,  6938,  88^4,  8836,  8857,  10076,  10109,  10110, 
10284.  That  love  and  faith,  when  they  have  rule,  are  in  singular  things  of  the 
life  of  man,  although  he  is  ignorant  of  it,  n.  8854,  8864,  8865. 

t  That  heaven  in  the  whole  complex  appears  in  form  as  a  man,  and  that  heav- 
en is  hence  called  the  Grand  Man,  n.  2996,  2998,  3624  to  3649;  3636  to  3645, 
3741  to  3745,  4625. 


10  CONCERNING  THE  HEAVENS.  [2. 

man  is  not  man  from  those  things,  but  from  this,  that  he  can 
understand  what  is  true,  and  wills  what  is  good ;  these  are 
ihe  spiritual  and  celestial  things,  which  make  a  man.  Man 
also  knows  that  every  one  is  such  as  he  is  as  to  his  under- 
standing and  will ;  and  he  may  also  know,  that  his  terres- 
trial body  is  formed  to  serve  them  in  the  world,  and  to  per- 
form uses  in  conformity  with  them  in  the  ultimate  sphere  of 
nature  :  on  this  account,  also,  the  body  does  not  of  itself,  but 
is  put  in  action  altogether  in  obedience  to  the  dictates  of 
the  understanding  and  will,  insomuch  that  whatever  a  man 
thinks,  he  utters  with  the  tongue  and  mouth,  and  whatever 
he  wills,  he  executes  with  the  body  and  members,  so  that 
the  understanding  and  will  are  the  agents,  and  not  the  body 
from  itself  Hence  it  is  evident,  that  the  things  of  the  un- 
derstanding and  will  make  man,  and  that  they  are  in  a  like 
form,  because  they  act  into  the  most  singular  things  of  the 
body,  as  what  is  internal  into  what  is  external ;  man,  there- 
fore, from  these  faculties,  is  called  an  internal  and  spiritual 
man.  Such  a  man,  in  the  greatest  and  most  perfect  form, 
is  heaven. 

Such  is  the  idea  of  the  angels  concerning  man,  where- 
fore they  never  attend  to  the  things  which  man  does  with 
the  body,  but  to  the  will  from  which  the  body  acts :  the  will, 
together  with  the  understanding,  so  far  as  it  acts  in  unity 
with  the  will,  they  call  the  man  himself* 

The  angels,  indeed,  do  not  see  heaven,  in  the  whole  com- 
plex, in  such  a  form,  for  the  whole  heaven  does  not  fall  un- 
der the  view  of  any  angel ;  but  they  occasionally  see  remote 
societies,  which  consist  of  many  thousands  of  angels,  as  one 
in  such  a  form ;  and  from  a  society,  as  from  a  part,  they 
conclude  concerning  the  whole,  which  is  heaven ;  for  in  the 
most  perfect  form  things  common  are  as  their  parts,  and  the 
parts  are  as  things  common,  the  only  difference  being  like 
that  between  similar  things  of  greater  and  less  magnitude. 
Hence  they  say,  that  the  whole  heaven  is  such  in  the  sight 
of  the  Lord,  because  the  Divine  sees  all  things  from  inmost 
and  supreme. 

Since  heaven  is  such,  it  is  therefore  ruled  by  the  Lord 


*  That  the  will  of  man  is  the  very  esse  of  his  life,  and  that  the  understanding  is 
the  existence  of  life  thence  derived,  n.  3G19,  5002,  9282.  That  the  life  of  the 
will  is  the  principal  life  of  man,  and  that  the  life  of  the  understanding  proceeds 
tlience,  n.  585,  590,  3619,  IWi,  8885,  9282,  1007G,  10109,  10110.  That  man  is 
man  from  will,  and  thence  from  understanding,  n.  8911,  90G9,  9071,  10076, 
10109,  10110. 


2.]  CONCERNING  THE  HEAVENS.  11 

as  one  man,  and  hence  as  one ;  for  it  is  known,  that  al- 
though man  consists  of  an  innumerable  variety  of  things, 
both  in  the  whole  and  in  part;  in  the  whole,  of  members,  or- 
gans, and  viscera,  and,  in  part,  of  series  of  fibres,  of  nerves, 
and  of  blood-vessels,  thus  of  members  within  members,  and 
of  parts  within  parts ;  still  the  man,  when  he  acts,  acts  as 
one :  such  also  is  heaven  under  the  government  and  leading 
of  the  Lord. 

The  reason  why  so  many  various  things  in  man  act  as  one, 
is,  because  there  is  nothing  at  all  in  him  which  does  not 
contribute  something  to  the  common  stock,  and  perform  use ; 
the  whole  [common]  performs  use  to  its  parts,  and  the  parts 
perform  use  to  the  whole,  for  the  whole  consists  of  the  parts, 
and  the  parts  constitute  the  whole ;  wherefore  they  provide 
for  each  other,  mutually  regard  each  other,  and  are  conjoin- 
ed in  such  a  form,  that  all  and  singular  things  have  refer- 
ence to  the  whole  and  its  good :  hence  it  is  that  they  act  as 
one.  Similar  are  the  consociations  in  heaven,  where  all  are 
conjoined  according  to  uses  in  a  similar  form ;  wherefore 
they  who  do  not  perform  use  to  the  whole,  are  cast  out  of 
heaven,  as  things  heterogeneous ;  to  perform  use,  is  to  will 
well  to  others,  for  the  sake  of  the  common  good ;  and  not 
to  perform  use,  is  to  will  well  to  others,  not  for  the  common 
good,  but  for  the  sake  of  themselves ;  the  latter  are  they 
who  love  themselves  above  all  things,  but  the  former  are 
they  who  love  the  Lord  above  all  things.  Hence  it  is  that 
they  who  are  in  heaven  act  as  one,  but  this  not  from  them- 
selves, but  from  the  Lord,  for  they  regard  Him  as  the  Only 
One  from  whom  all  things  are,  and  His  kingdom  as  the 
whole,  the  good  of  which  is  to  be  provided  for :  this  is  un- 
derstood by  the  Lord's  words,  "  Seek  ye  first  the  kingdom 
of  God,  and  His  justice,  and  all  things  shall  he  added  unto 
yoii,^''  Matt.  vi.  33 ;  to  seek  His  justice  is  His  good.*  They 
who,  in  the  world,  love  the  good  of  their  country  more  than 
their  own,  and  the  good  of  their  neighbour  as  their  own, 
are  they  who,  in  the  other  life,  love  and  seek  the  kingdom 
of  the  Lord,  for  there  the  kingdom  of  the  Lord  is  instead 
of  country ;  and  they  who  love  to  do  good  to  others,  not  for 
the  sake  of  themselves,  but  for  the  sake  of  good,  love  their 


*  That  justice  in  the  Word  is  predicated  of  ffood,  judgment  of  truth,  and 
hence  that  to  do  justice  and  judgment  is  to  do  what  is  good  and  true,  n.  2235, 

1)857. 


12  CONCERNING  THE  HEAVENS.  [2. 

neighbour,  for  there  good  is  neighbour  :*  all  who  are  such 
are  in  the  Grand  Man,  that  is,  in  heaven. 

Since  the  whole  heaven  resembles  one  man,  and  likewise 
is  a  divine-spiritual  man  in  the  greatest  form,  even  in  effigy, 
therefore  heaven  is  distinguished  into  members  and  parts, 
as  man  is,  and  they  are  also  named  in  like  manner :  the  an- 
gels likewise  know  in  what  member  one  society  is,  and  in 
what  another ;  and  they  say,  that  one  society  is  in  the  mem- 
ber or  some  province  of  the  head,  another  in  the  member 
or  some  province  of  the  breast,  another  in  the  member  or 
some  province  of  the  loins,  and  so  on.  In  general,  the  su- 
preme or  third  heaven  forms  the  head  to  the  neck ;  the  mid- 
dle or  second  heaven  forms  the  breast  to  the  loins  and 
knees ;  the  ultimate  or  first  heaven  forms  the  feet  to  the 
toes,  and  likewise  the  arms  to  the  fingers,  for  the  arms  and 
hands  are  the  ultimates  of  man,  although  at  the  sides.  Hence 
it  is  again  evident  why  there  are  three  heavens. 

The  spirits  who  are  beneath  heaven  are  greatly  surprised 
when  they  hear  and  see,  that  heaven  is  both  beneath  and 
above ;  for  they  are  in  a  similar  faith  and  opinion  with  men 
in  the  world,  that  heaven  is  nowhere  except  above;  for 
they  do  not  know  that  the  situation  of  the  heavens  is  like 
the  situation  of  the  members,  organs  and  viscera  in  man, 
some  of  which  are  above  and  some  beneath ;  and  that  it  is 
like  the  situation  of  the  parts  in  each  member,  organ  and 
viscus,  some  of  which  are  within,  some  without ;  hence  they 
have  confused  ideas  concerning  heaven. 

These  remarks  concerning  heaven  as  the  Grand  Man  are 
adduced,  since,  without  this  previous  knowledge,  the  things 
which  follow  concerning  heaven  cannot  be  comprehended, 
neither  can  any  distinct  idea  be  conceived  concerning  the 
form  of  heaven,  concerning  the  conjunction  of  the  Lord 
with  heaven,  concerning  the  conjunction  of  heaven  with 
man,  nor  concerning  the  influx  of  the  spiritual  world  into 
the  natural,  and  none  at  all  concerning  correspondence ;  of 
which,  nevertheless,  it  is  designed  to  treat  in  order  in  the 
following  pages :  wherefore  the  above  is  premised,  for  the 
purpose  of  throwing  light  upon  those  subjects. 

*  That  the  Lord  in  the  supreme  sense  is  the  Neighbour,  and  hence  that  to  love 
the  Lord  is  to  love  that  which  is  from  Him,  because  in  all  which  is  from  Him 
He  is,  thus  it  is  to  love  what  is  good  and  une,  n.  2425,  ^^19,  6706,  6711,  6819, 
6823,  8123.  Hence  that  all  good  which  is  from  the  Lord  is  the  neighbour,  and 
that  to  will  and  to  do  that  good  is  to  love  the  jieighbour,  n.  5026,  10336. 


2.]  CONCERNING  THE  HEAVENS.  13 


That  every   Society  in  the  Heavens  resembles  one 
Man. 

That  every  society  of  heaven  also  resembles  one  man,  and 
is  likewise  in  the  similitude  of  a  man,  has  been  occasionally 
granted  me  to  see.  There  was  a  society,  into  which  sever- 
al had  insinuated  themselves,  who  knew  how  to  assume  the 
appearance  of  angels  of  light,  being  hypocrites ;  when  these 
were  separated  from  the  angels,  I  saw  that  the  entire  society 
at  first  appeared  as  one  obscure  [form  or  body],  afterwards 
by  degrees  in  a  human  form,  but  yet  obscurely,  and  at 
length  in  light  as  a  man :  they  who  were  in  the  man,  and 
composed  him,  were  such  as  were  in  the  good  of  that  soci- 
ety ;  the  rest,  who  were  not  in  that  man,  and  did  not  com- 
pose him,  were  hypocrites :  thf  Ijitter  were  rejected,  the  for- 
mer retained  :  thus  separation  was  effected.  Hypocrites  are 
those  who  speak  well,  and  likewise  do  well,  but  who  in 
every  thing  regard  themselves :  they  speak  like  angels  con- 
cerning the  Lord,  concerning  heaven,  concerning  love,  con- 
cerning heavenly  life,  and  they  likewise  do  well,  that  they 
may  appear  to  be  such  in  actions  as  they  are  in  speech ;  but 
they  think  otherwise,  believing  nothing,  and  willing  no  good 
to  any  one  but  themselves:  when,  therefore,  they  do  good,  it 
is  for  the  sake  of  themselves,  and  if  for  the  sake  of  others, 
it  is  only  that  they  may  be  seen,  and  thus  likewise  it  is  for 
the  sake  of  themselves. 

That  an  entire  angelic  society,  when  the  Lord  exhibits 
Himself  present,  appears  as  one  in  a  human  form,  has  also 
been  given  me  to  see.  There  appeared  on  high  eastward, 
as  it  were,  a  white  cloud  with  a  blush  of  red,  with  little 
stars  round  about,  which  descended,  and  by  degrees,  as  it 
descended,  it  became  more  lucid,  and  was  at  length  seen  in 
a  perfect  human  form :  the  little  stars  round  about  the  cloud 
were  angels,  who  so  appeared  by  virtue  of  light  from  the 
Lord. 

It  is  to^ba  noted,  that  although  all  who  are  in  one  socie- 
ty of  heaven,  when  they  are  together,  appear  as  one  in  the 
likeness  of  a  man,  still  one  society  is  not  like  a  man  as  an- 
other ;  they  are  distinguished  from  one  another  as  human 
faces  from  one  stock  [or  family],  for  a  reason  hinted  at 
above,  viz.  because  they  vary  according  to  the  varieties 
of  good  in  which  they  are  principled,  and  which  forms 
them.  The  societies  which  are  in  the  inmost  or  supreme 
2 


14  CONCERNING  THE  HEAVENS.  [2. 

heaven,  and  in  the  midst  there,  appear  in  the  most  perfect 
and  most  beautiful  human  form. 

It  is  worthy  of  remark,  that  in  proportion  to  the  numbers 
in  any  one  society  of  heaven,  and  to  their  unity  of  action, 
in  the  same  proportion  the  form  of  the  society  is  more  per- 
fectly human;  for  variety  arranged  into  a  heavenly  form 
produces  perfection,  as  was  shown  above,  and  variety  is 
given  in  proportion  to  numbers.  Every  society  of  heaven 
also  increases  in  number  every  day,  and  as  it  increases  it 
becomes  more  perfect ;  and  not  only  is  the  society  thus  per- 
fected, but  likewise  heaven  in  general,  because  societies 
constitute  heaven.  Inasmuch  as  heaven  is  perfected  by  in- 
creasing numbers,  it  is  evident  how  much  they  are  deceived, 
who  believe  that  heaven  will  eventually  be  closed  by  reason 
of  fulness ;  when  yet,  on  the  contrary,  the  case  is,  that  it 
will  never  be  closed,  and  ^al  a  greater  and  greater  fulness 
adds  to  its  perfection ;  wherefore  the  angels  desire  nothing 
more  than  that  new  angel-guests  may  be  admitted  to  them. 

The  reason  why  every  society  is  in  the  figure  of  a  man 
when  it  appears  together  as  one,  is,  because  the  whole  heav- 
en has  that  figure,  as  may  be  seen  shown  in  the  preceding 
article ;  and  in  the  most  perfect  form,  such  as  is  the  form 
of  heaven,  there  is  a  similitude  between  the  parts  and  the 
whole,  and  between  lesser  things  and  the  greatest :  the 
lesser  things  and  parts  of  heaven  are  the  societies  of  which 
it  consists,  and  that  these  are  heavens  in  a  lesser  form, 
may  be  seen  above.  The  reason  why  such  a  similitude 
is  perpetual  is,  because,  in  the  heavens,  the.  goods  of  all 
are  from  one  love,  thus  from  one  origin :  the  one  love,  in 
which  the  goods  of  all  in  heaven  originate,  is  love  to  the 
Lord  derived  from  the  Lord :  hence  it  is,  that  the  whole 
heaven  is  a  likeness  of  Him  in  general,  every  society  in 
what  is  less  general,  and  every  angel  in  particular.  See  also 
what  was  said  above  on  this  subject. 

That  hence  every  Angel  is  in  a  perfect  human  Form. 

In  the  two  preceding  articles  it  was  shown,  that  heaven 
in  the  whole  complex  resembles  one  man,  and  in  like  man- 
ner every  society  in  heaven;  and  in  connexion  with  the 
reasons  which  are  there  adduced,  it  follows,  that  every  an- 
gel, in  like  manner,  resembles  one  man.  As  heaven  is  a 
man  in  the  greatest  form,  and  a  society  of  heaven  in  a 
lesser,  so  is  an  angel  in  the  least ;  for  in  the  most  perfect 


2.]  CONCERNING  THE  HEAVENS.  15 

form,  such  as  is  the  form  of  heaven,  there  is  a  likeness  of 
the  whole  in  the  part,  and  of  the  part  in  the  whole :  the 
reason  of  this  is,  because  heaven  is  a  communion,  for  it 
communicates  all  things  that  it  has  with  every  one,  and  eve- 
ry one  receives  from  tliat  communion  all  things  that  he  has, 
an  angel  being  a  recipient,  and  hence  a  heaven  in  the  least 
form,  as  was  also  shown  above  in  its  proper  article.  Man, 
too,  so  far  as  he  receives  heaven,  so  far,  likewise,  is  a  re- 
cipient, is  a  heaven,  and  is  an  angel :  see  above.  This 
is  thus  described  in  the  Apocalypse  :  "  Hemeasured  tlieicall 
of  the  holy  Jerusalem,  a  hundred  and  forty-four  cubits,  the 
measure  of  a  man,  which  is,  of  an  angel,''''  xxi.  17  :  in  this  pas- 
sage, Jerusalem  is  the  church  of  the  Lord,  and,  in  a  more 
eminent  sense,  heaven  ;*  the  wall  is  truth,  which  protects 
from  the  assault  of  falses  and  of  evils  ;t  a  hundred  and  for- 
ty-four are  all  truths  and  goods  in  the  complex  ;|  measure  is 
its  quality  ;§  man  is  [the  being]  in  whom  are  all  those  things 
in  general  and  in  particular,  thus  in  whom  is  heaven ;  and 
since  an  angel  also  is  a  man  by  virtue  of  these  things, 
therefore  it  is  said,  the  measure  of  a  man,  which  is,  of  an 
angel :  this  is  the  spiritual  sense  of  those  words ;  and, 
without  that  sense,  who  could  understand  what  is  meant  by 
the  wall  of  the  holy  Jerusalem  being  the  measure  of  a  man, 
which  is,  of  an  angel? || 

But  to  proceed  to  experience.  That  angels  are  human 
forms,  or  men,  has  been  seen  by  me  a  thousand  times ;  for 
I  have  conversed  with  them  as  a  man  with  a  man,  some- 
times with  one  alone,  sometimes  with  several  in  company ; 
nor  did  I  discover  in  them  any  thing  different  from  man  as 
to  form  :  I  have  occasionally  wondered  that  this  was  the 
case ;  and,  lest  it  should  be  said  that  it  was  a  fallacy,  or  fan- 
ciful vision,  it  has  been  given  me  to  see  them  in  a  state  of 


*  That  Jerusalem  is  the  church,  n.  482,  3654,  9166. 

t  Tliat  a  wall  denotes  truth  protecting  from  the  assault  of  falses  and  of  evils,  n. 
6419. 

X  That  twelve  denote  all  truths  and  goods  in  the  complex,  n.  577,  2089,  2129, 
2130,  3272,  3858,  3913.  Li  like  manner  seventy-two,  and  a  hundred  and  forty- 
four,  since  1-14  arise  from  twelve  multiplied  into  itself,  n.  7973.  That  all  num- 
bers, in  the  Word,  sig-nify  things,  n.  482,  487,  647,  643,  755,  813,  1963,  1988, 
2075,  2252,  3252,  4264,  4495,  5265.  That  numbers  multiplied  signify  the  same 
with  the  simple  ones  from  which  they  arise  by  multiplication,  n.  5291,  5335, 
5708,  7973. 

§  That  measure,  in  the  Word,  signifies  the  quality  of  a  thing  as  to  truth  and 
good.  n.  3104,  9603. 

II  Concerning  the  spiritual  or  internal  sense  of  the  Word,  see  the  explication 
respecting  the  White  Horse  in  the  Apocalypse,  and  the  Appendix  to  the  Heav- 
eulv  Doctrine. 


16  CONCERNING  THE  HEAVENS.  [2. 

full  wakefulness,  or  when  I  was  in  the  exercise  of  every 
bodily  sense,  and  in  a  state  of  clear  perception.  I  have 
frequently  also  told  them,  that  men  in  the  Christian  world 
are  in  such  blind  ignorance  concerning  angels  and  spirits, 
as  to  believe  them  to  be  minds  without  form,  and  to  be 
principles  of  pure  thought,  concerning  which  no  idea  can 
be  formed,  but  as  of  something  ethereal,  containing  a  prin- 
ciple of  vitality;  and  whereas  they  thus  ascribe  to  them 
nothing  of  man  except  a  thinking  principle,  they  believe  that 
they  do  not  see  because  they  have  no  eyes,  that  they  do  not 
hear  because  they  have  no  ears,  and  that  they  do  not  speak 
because  they  have  neither  mouth  nor  tongue.  To  these  ob- 
servations the  angels  replied,  that  they  are  aware  that  such 
a  faith  prevails  with  many  in  the  world,  and  that  it  is  the 
ruling  belief  among  the  learned,  and  likewise,  what  they 
were  surprised  at,  among  the  priests.  They  assigned  also  a 
reason  for  this,  viz.  that  the  learned  who  have  been  distin- 
guished leaders  in  literature,  and  who  first  devised  such  an 
idea  concerning  angels  and  spirits,  thought  on  the  subject 
from  the  sensual  principles  of  the  external  man ;  and  they 
who  think  from  those  principles,  and  not  from  interior  light, 
and  from  the  general  idea  which  is  implanted  in  every  one, 
must  of  necessity  adopt  such  fictions,  since  the  sensual 
principles  of  the  external  man  have  no  comprehension  of 
any  thing  but  what  is  within  the  sphere  of  nature,  not  what 
is  above  nature,  thus  nothing  at  all  relating  to  the  spiritual 
world  :*  from  these  leaders,  as  from  guides,  was  derived  a 
false  mode  of  thinking  concerning  the  angels  to  others,  who 
did  not  think  from  themselves,  but  from  those  leaders ;  and 
they  who  at  first  think  from  others,  and  make  such  thoughts 
a  principle  of  their  faith,  and  afterwards  view  them  in  their 
own  understanding,  cannot  recede  from  them  without  diffi- 
culty, and  therefore,  in  many  cases,  they  acquiesce  in  con- 
firming them.  They  said  further,  that  the  simple  in  faith 
and  heart  do  not  entertain  such  an  idea  concerning  the  an- 
gels, but  think  of  them  as  of  heavenly  men,  by  reason  that 
they  have  not  extinguished  by  erudition  what  is  implanted  in 
them  from  heaven,  neither  do  they  conceive  of  any  thing 


*  That  man,  unless  he  be  elevated  above  the  sensual  principles  of  the  external 
man,  makes  little  prog-ress  in  wisdom,  n.  5089.  That  a  v^^ise  man  thinks  above 
those  sensual  principles,  n.  5089,  5094.  That  when  man  is  elevated  above  those 
sensual  principles,  he  comes  into  a  clearer  lumen,  and  at  length  into  heavenly 
light,  n.  6183,  6313,  6315,  9407,  9730,  9922.  That  elevation  and  abstraction 
from  those  sensual  principles  was  known  to  the  ancients,  n.  6313. 


2.]  CONCERNING  THE  HEAVENS.  17 

without  a  form :  hence  it  is  that  angels  are  always  exhibited 
in  temples,  both  in  sculpture  and  painting,  as  men.  Con- 
cerning what  is  thus  implanted  from  heaven,  they  added, 
that  it  is  the  Divine  communicated  by  influx  to  those  who 
are  in  the  good  of  faith  and  of  life. 

From  all  my  experience,  which  has  now  continued  for 
several  years,  I  can  say  and  affirm,  that  angels,  as  to  their 
form,  are  altogether  men ;  that  they  have  faces,  have  eyes,  ears, 
breasts,  arms,  hands,  feet ;  that  they  see  each  other,  hear 
and  discourse  with  each  other ;  in  a  word,  that  they  want 
nothing  at  all  which  is  proper  to  man,  except  that  they  are 
not  clothed  with  a  material  body :  I  have  seen  them  in  their 
own  light,  which  exceeds  by  many  degrees  the  noon-day 
light  of  the  world,  and  in  that  light  I  observed  all  parts  of 
their  faces  more  distinctly  and  clearly  than  I  ever  did  the 
faces  of  men  on  earth.  It  has  been  also  granted  me  to  see 
an  angel  of  the  inmost  heaven  ;  his  countenance  was  brighter 
and  more  resplendent  than  that  of  the  angels  of  the  inferior 
heavens ;  I  examined  him  closely,  and  he  had  a  human  form 
in  all  perfection. 

It  is  however  to  be  noted,  that  the  angels  cannot  be  seen 
by  man  with  the  eyes  of  his  body,  but  with  the  eyes  of  the 
spirit,  which  is  in  man,*  because  the  spirit  is  in  the  spiritual 
world,  and  all  things  of  the  body  are  in  the  natural  world ; 
and  like  sees  like,  because  its  vision  is  from  a  like  origin. 
Moreover,  the  organ  of  bodily  vision,  which  is  the  eye,  is 
so  gross,  that  it  doth  not  even  see  the  more  minute  objects 
of  nature,  except  by  means  of  optical  glasses,  as  is  known 
to  every  one ;  hence  it  is  still  less  capable  of  seeing  those 
things  which  are  above  the  sphere  of  nature,  as  all  things 
are  which  are  in  the  spiritual  world :  nevertheless,  these 
things  may  be  seen  by  man,  when  he  is  withdrawn  from  the 
bodily  sight,  and  the  sight  of  his  spirit  is  opened,  which  is 
also  effected  in  a  moment,  when  it  pleases  the  Lord  that  they 
should  be  seen ;  and  in  this  case  man  knows  no  other  than 
that  he  sees  them  with  the  eyes  of  the  body :  thus  angels 
were  seen  by  Abraham,  by  Lot,  by  Manoah,  and  by  the 
prophets :  thus  likewise  the  Lord  was  seen,  after  His  resur- 
rection, by  His  disciples :  in  like  manner,  also,  angels  have 
been  seen  by  me.  It  was  in  consequence  of  the  prophets 
so  seeing,  that  they  were  called  seers,  and  men  who  had 


*  That  man,  as  to  his  interiors,  is  a  spirit,  n.  1594.     And  that  that  spirit  is  the 
man  binaself,  and  that  the  body  lives  from  it,  n.  447,  4622,  6054. 


18  CONCERNING  THE  HEAVENS.  [2. 

their  eyes  open,  as  in  1  Samuel,  ix.  9 ;  Numb,  xxiii.  3 ;  and 
the  making  them  so  to  see  was  called  opening  the  eyes,  as 
was  the  case  with  the  boy  of  Elisha,  concerning  whom  we 
thus  read  :  "  Elisha  prayed  and  said,  Jehovah,  open,  I  pray, 
his  eyes,  that  he  may  see ;  and  ivhen  Jehovah  opened  the  eyes 
of  the  hoy,  he  saio  that,  lo !  the  mountain  was  full  of  horses 
and  chariots  of  fire  about  Elisha,"  2  Kings,  vi.  17. 

The  well  disposed  spirits,  with  whom  I  have  also  dis- 
coursed on  this  subject,  were  grieved  in  their  hearts  at  ob- 
serving such  ignorance  to  prevail  within  the  church  con- 
cerning the  state  of  heaven,  and  concerning  spirits  and  angels, 
and  indignantly  charged  me  to  declare,  that  they  are  not 
minds  without  form,  nor  ethereal  spectres,  but  that  they  are 
in  figure  men,  and  that  they  see,  hear,  and  feel,  equally  as 
men  in  the  world.* 

That  it  results  from  the  Divine  Human  of  the  Lord, 
THAT  Heaven  in  the  Whole  and  in  Part  resembles  a 
Man. 

That  it  results  from  the  Divine  Human  of  the  Lord,  that 
heaven  in  the  whole  and  in  part  resembles  a  man,  follows  as 
a  conclusion  from  all  those  things  which  have  been  said  and 
shown  in  the  foregoing  articles,  viz.  I.  That  the  Lord  is  the 
God  of  heaven:  H.  That  the  Divine  of  the  Lord  makes 
heaven :  IH.  That  heaven  consists  of  innumerable  societies ; 
and  that  each  society  is  heaven  in  a  lesser  form,  and  each  an- 
gel in  the  least :  IV.  That  the  universal  heaven  in  one  com- 
plex resembles  one  man :  V.  That  every  society  in  the  heav- 
ens also  resembles  one  man :  VI.  That  hence  every  angel  is  in 
a  perfect  human  form :  all  these  things  establish  the  conclu- 
sion, that  the  Divine,  inasmuch  as  it  makes  heaven,  is  Hu- 
man in  form.  That  this  is  the  Divine  Human  of  the  Lord, 
may  be  still  more  clearly  seen  from  the  passages  taken  and  col- 
lated at  the  end  of  this  chapter,  by  way  of  corollary,  from 
the  Arcana  Ccelcstia,  because  they  will  be  seen  in  a  compen- 
dium. That  the  Human  of  the  Lord  is  Divine,  and  that  the 
truth  is  not,  as  is  believed  within  the  church,  that  His  Hu- 


*  That  every  angel,  inasmuch  as  he  is  recipient  of  divine  order  from  the  Lord, 
is  in  a  human  fonn  perfect  and  beautiful  according  to  reception,  n.  322,  1880, 
1881,  3G33,  3801,  4622,  4735,  4797,  4985,  5199,  6530,  G054,  9879,  10177,  10594. 
That  the  divine  truth  is  tlie  principle  by  which  order  is  effected,  and  the  divine 
pood  is  Uie  essential  of  order,  u.  ^451,  31GG,  4390,  4409,  6232,  7256,  10122, 
10555. 


2.]  CONCERNING  THE  HEAVENS.  19 

man  is  not  Divine,  may  also  be  seen  from  those  collected  ex- 
tracts, and  likewise  from  the  Doctrine  of  the  holy  Jerusalem, 
at  the  end,  where  the  Lord  is  treated  of. 

That  this  is  the  case,  has  been  made  evident  to  me  from 
the  testimony  of  much  experience,  of  which  something  shall 
be  said  in  what  now  follows.  All  the  angels  who  are  in  the 
heavens  never  perceive  the  Divine  under  any  other  form  than 
the  human ;  and,  what  is  w^onderful,  they  who  are  in  the  su- 
perior heavens  cannot  think  otherwise  of  the  Divine :  they 
are  brought  into  that  necessity  of  thinking  from  the  Divine 
itself,  which  flows  in,  and  likewise  from  the  form  of  heaven, 
according  to  which  their  thoughts  extend  themselves  round 
about ;  for  every  thought,  which  the  angels  have,  has  exten- 
sion into  heaven,  and  according  to  that  extension  the  angels 
have  intelligence  and  wisdom :  hence  it  is  that  all  in  the 
heavens  acknowledge  the  Lord,  because  there  is  no  Divine 
Human  except  in  Him.  These  things  have  not  only  been 
told  me  by  the  angels,  but  it  has  also  been  given  me  to  per- 
ceive them,  whilst  I  was  elevated  into  the  interior  sphere  of 
heaven.  Hence  it  is  evident,  that,  in  proportion  as  the  an- 
gels advance  in  wisdom,  in  the  same  proportion  they  have  a 
clearer  perce^ion  of  this ;  and  hence  it  is  that  the  Lord  ap- 
pears to  them ;  for  the  Lord  appears  in  a  divine  angelic  form, 
which  is  human,  to  those  who  acknowledge  and  believe  in  a 
visible  Divine,  but  not  to  those  w^ho  acknowledge  and  believe 
in  an  invisible  Divine  ;  for  the  former  can  see  their  Deity,  but 
the  latter  cannot. 

Inasmuch  as  the  angels  have  no  perception  of  an  invisible 
Divine,  which  they  call  Deity,  without  a  form,  but  of  a  visi- 
ble Divine  in  a  human  form,  therefore  it  is  common  with  them 
to  say,  that  the  Lord  Alone  is  a  Man,  and  that  they  are  men 
from  Him ;  and  that  every  one  is  so  far  a  man,  as  he  receives 
Him :  by  receiving  the  Lord  they  understand  the  receiving 
good  and  truth,  which  are  from  Him,  since  the  Lord  is  in  His 
own  good  and  in  His  own  truth  ;  this  also  they  call  wisdom 
and  intelligence,  and  observe,  that  every  one  knows  that  in- 
telligence and  wisdom  are  what  make  the  man,  and  not  the 
face  without  those  principles.  That  this  is  the  case  appears 
also  from  the  angels  of  the  interior  heavens,  who,  inasmuch 
as  they  are  principled  in  good  and  truth  from  the  Lord,  and 
hence  in  wisdom  and  in  intelligence,  are  in  the  most  beauti- 
ful and  most  perfect  human  form,  whilst  the  angels  of  the 
inferior  heavens  are  in  a  form  less  perfect  and  beautiful.  But 
the  case  is  reversed  in  hell,  the  inhabitants  of  which,  when 


20  CONCERNING  THE  HEAVENS.  [2. 

viewed  in  the  light  of  heaven,  scarcely  appear  as  men,  but  as 
monsters ;  for  they  are  principled  in  evil  and  the  false,  and 
not  in  good  and  truth,  and  hence  they  are  in  the  opposites  to 
wisdom  and  intelligence;  wherefore  also  their  life  is  not 
called  life,  but  spiritual  death. 

Inasmuch  as  heaven  in  the  whole  and  in  part  resembles  a 
man  by  virtue  of  the  Divine  Human  of  the  Lord,  therefore 
the  angels  say  that  they  are  in  the  Lord,  and  some  that  they 
are  in  His  body,  by  which  they  mean  that  they  are  in  the 
good  of  the  love  of  Him ;  as  also  the  Lord  Himself  teaches, 
where  he  says,  "  Abide  in  3Ie,  and  I  in  you  :  as  the  branch 
cannot  bear  fruit  from  itself^  except  it  abide  in  the  vine,  so 
neither  can  ye,  except  ye  abide  in  Me ;  for  without  me  ye  can 
do  nothing :  abide  ye  in  My  love :  if  ye  shall,  keep  My  pre- 
cepts,  ye  will  abide  in  My  love,^^  John  xv.  4  to  10. 

Such  being  the  perception  concerning  the  Divine  in  the 
heavens,  it  is  accordingly  implanted  in  every  man  who  re- 
ceives any  influx  from  heaven,  to  think  of  God  under  a  hu- 
man shape :  this  was  the  case  with  the  ancients,  and  this 
also  is  the  case  with  the  moderns,  both  without  the  church 
and  within  it ;  the  simple  seeing  Him  in  thought  as  the  An- 
cient [One]  in  brightness.  But  this  implan^d  thought  is 
extinguished  by  all  those  who  have  removed  heavenly  influx 
by  their  own  proper  intelligence,  and  by  a  life  of  evil :  they 
who  have  extinguished  it  by  their  own  proper  intelligence, 
are  not  willing  to  acknowledge  any  but  an  invisible  God  ; 
but  they  who  have  extinguished  it  by  a  life  of  evil,  are  not 
willing  to  acknowledge  any  God. 


PUBLISHED  UNDER  THE  DIRECTION  OF  THE 
AND  SOLD  BY 

ADONIS  HOWARD, 

SCHOOL  STREET,  NEAR  WASHINGTON  STREET. 


NEW  JERUSALEM  TRACTS 


JVo.   4 


From  "  A  Treatise  concerning  Heaven  and  its  Wonders,  and  also  cc 
being  a  Relation  of  Things  lieard  and  seen ;"  a  work  of  Emanuel^Swe 
in  1  vol.  8vo. 


What  the  World  of  Spirits  is. 

The  world  of  spirits  is  not  heaven,  neither  is  it  hell,  but 
it  is  a  middle  place  or  state  between  both ;  for  thither  man 
first  comes  after  death,  and  then,  after  a  stated  time,  accord- 
ing to  his  life  in  the  world,  is  either  elevated  into  heaven, 
or  cast  into  hell. 

The  world  of  spirits  is  a  middle  place  between  heaven  and 
hell,  and  likewise  it  is  a  middle  state  of  man  after  death  : 
that  it  is  a  middle  place,  was  made  evident  to  me  from  this 
circumstance,  that  the  hells  are  beneath,  and  the  heavens 
above  ;  and  that  it  is  a  middle  state,  from  this  circumstance, 
that  man,  so  long  as  he  is  there,  is  not  yet  in  heaven,  neither 
is  he  in  hell.  The  state  of  heaven  with  man  is  the  con- 
junction of  good  and  of  truth  with  him,  and  the  state  of  hell 
is  the  conjunction  of  what  is  evil  and  false  with  him ;  when 
good  is  conjoined  to  truth  with  a  man-spirit,  then  he  comes 
into  heaven,  because,  as  was  said,  that  conjunction  is  heaven 
with  him  ;  but  when  with  a  man-spirit  what  is  evil  is  conjoin- 
ed -with  what  is  false,  then  he  comes  into  hell,  because  that 
conjunction  is  hell  with  him  :  this  conjunction  is  effected  in 
the  world  of  spirits,  since  man  is  then  in  a  middle  state.  It  is 
the  same  thing  whether  we  speak  of  the  conjunction  of  under 
standing  and  will,  or  of  the  conjunction  of  truth  and  good. 

Something  shall  here  be  premised  concerning  the  con- 
junction of  understanding  and  will,  and  of  its  similarity  with 
the  conjunction  of  good  and  truth,  inasmuch  as  that  con- 
junction is  effected  in  the  world  of  spirits.  Man  has  under- 
standing and  has  will,  the  understanding  being  receptive  of 


«  2^  WHAT  THE  WORLD  OF  SPIRITS  IS.  [4. 

!i>4    ;^  .-^  t 

truths,  and  being  formed  from  them,  and  the  will  being  re- 
ceptive of  goods,  and  being  formed  from  them ;  wherefore 
whatsoever  a  man  understands  and  thence  thinks,  this  he 
calls  truth,  and  whatsoever  a  man  wills  and  thence  thinks, 
this  he  calls  good.  Man  is  capable  of  thinking  from  under- 
standing, and  of  thence  apperceiving  what  is  true,  and  like- 
wise what  is  good ;  nevertheless,  he  does  not  think  it  from 
the  will,  unless  he  wills  it  and  does  it ;  when  he  wills  it,  and 
from  willing  does  it,  then  it  is  both  in  the  understanding  and 
in  the  will,  consequently  in  the  man ;  for  understanding 
alone  does  not  make  a  man,  neither  does  will  alone,  but 
understanding  and  will  together ;  wherefore  what  is  in  both, 
this  is  in  man,  and  is  appropriated  to  him ;  what  is  only  in 
the  understanding,  this  indeed  is  at  [apud]  man,  but  not  in 
him,  being  only  a  thing  of  his  memory,  and  a  thing  of 
science  in  the  memory,  of  which  he  can  think  when  he  is 
not  in  himself,  but  out  of  himself  with  others,  thus  of  which 
he  can  speak  and  reason,  and  according  to  which,  also,  he 
can  make  a  pretence  of  affection  and  gestures. 

The  capacity  which  man  has  of  thinking,  from  the  under- 
standing, and  not  at  the  same  time  from  the  will,  was  pro- 
vided for  this  end,  viz.  that  he  might  be  capable  of  being 
reformed,  for  man  is  reformed  by  truths,  and  truths,  as  was 
said,  are  of  the  understanding :  for  man  is  born  into  every 
evil  as  to  the  will,  and  hence  of  himself  he  does  not  will 
good  to  any  one  but  to  himself  alone,  and  he  who  wills 
good  to  himself  alone  is  delighted  with  the  evils  which  are 
done  to  others,  especially  for  the  sake  of  himself;  for  he  is 
willing  to  amass  to  himself  the  goods  of  all  others,  whether 
they  be  honours  or  riches,  and  in  proportion  as  he  can  do 
this,  he  is  sensible  in  himself  of  gladness.  In  order  that  this 
will  may  be  amended  and  reformed,  man  is  gifted  with  a 
capacity  of  understanding  truths,  and  of  subduing  by  them 
the  affections  of  evil,  which  spring  from  the  will :  hence  it 
is,  that  man  is  capable  of  thinking  truths  from  the  under- 
standing, and  likewise  of  speaking  them,  and  of  doing 
them ;  nevertheless  he  cannot  think  them  from  the  will,  until 
he  be  of  such  a  quality  as  to  will  them  and  do  them  from 
himself,  that  is,  from  the  heart :  when  man  is  of  such  a 
quality,  then  the  things  which  he  thinks  from  the  under- 
standing make  a  part  of  his  faith,  and  the  things  which  he 
thinks  from  the  will  belong  to  his  love ;  wherefore,  in  such 
case,  faith  and  love,  like  understanding  and  will,  conjoin 
themselves  with  him. 


4.]  WHAT  THE  WORLD  OF  SPIRITS  IS.  3 

In  proportion  therefore  as  truths,  which  are  of  the  under- 
standing, are  conjoined  to  goods,  which  are  of  the  will,  thus 
in  proportion  as  man  wills  truths,  and  thence  does  them,  in 
the  same  proportion  he  has  heaven  in  himself,  since,  as  was 
said  above,  the  conjunction  of  good  and  truth  is  heaven  ;  but 
in  proportion  as  falses,  which  are  of  the  understanding,  are 
conjoined  to  evils,  which  are  of  the  will,  in  the  same  propor- 
tion man  has  hell  in  himself,  because  the  conjunction  of 
what  is  false  and  of  what  is  evil  is  hell ;  but  in  proportion  as 
truths,  which  are  of  the  understanding,  are  not  conjoined  to 
goods,  which  are  of  the  will,  in  the  same  proportion  man  is 
in  a  middle  state.  Almost  every  man  at  this  day  is  in  such 
a  state,  that  he  is  acquainted  with  truths,  and  from  science, 
and  likewise  from  intellect,  thinks  them,  and  either  does 
much  of  them,  or  little  of  them,  or  nothing  of  them,  or  acts 
against  them  from  the  love  of  evil  and  the  faith  of  what  is 
false  thence  derived ;  therefore,  to  the  intent  that  he  may  be 
a  subject  either  of  heaven  or  hell,  he  is  first  after  death 
brought  into  the  world  of  spirits,  and  in  that  world  is  effect- 
ed the  conjunction  of  good  and  truth  with  those  who  are  to 
be  elevated  into  heaven,  and  the  conjunction  of  evil  and  the 
false  with  those  who  are  to  be  cast  into  hell.  For  it  is  not 
allowed  any  one,  either  in  heaven  or  in  hell,  to  have  a  divid- 
ed mind,  viz.  to  understand  one  thing  and  to  will  another, 
but  what  he  wills,  this  he  must  understand,  and  what  he  un- 
derstands, this  he  must  will :  wherefore  in  heaven  he  who 
wills  good  must  understand  truth,  and  in  hell  he  who  wills 
evil  must  understand  what  is  false ;  therefore  with  the  good 
falses  are  there  removed,  and  truths  are  given  suitable  and 
conformable  to  their  good,  and  with  the  evil  truths  are  there 
removed,  and  falses  are  given  suitable  and  conformable  to 
their  evil.  From  these  considerations  it  is  evident  what  the 
world  of  spirits  is. 

In  the  world  of  spirits  there  is  a  large  number,  because  in 
that  world  is  the  first  assembly  of  all,  and  all  are  there  ex- 
plored and  prepared :  the  term  of  their  duration  in  that 
world  is  not  fixed  ;  some  only  enter  it,  and  are  presently  tak- 
en away  into  heaven,  or  cast  down  into  hell ;  some  remain 
there  only  for  some  weeks ;  some  for  several  years,  but  not 
beyond  thirty :  the  varieties  of  duration  exist  from  the  cor- 
respondence and  non-correspondence  of  the  interiors  and  ex- 
teriors appertaining  to  the  man.  But  in  what  manner  man 
in  that  world  is  brought  from  one  state  into  another,  and  is 
prepared,  will  be  shown  in  what  follows. 


4  WHAT  THE  WORLD  OF  SPIRITS  IS.  [4. 

Men,  after  decease,  as  soon  as  they  come  into  the  world  of 
spirits,  are  carefully  distinguished  by  the  Lord ;  the  evil  are 
immediately  bound  to  the  infernal  society  in  which  they 
were  in  the  world  as  to  their  ruling  love,  and  the  good  are 
immediately  bound  to  the  heavenly  society  in  which  they 
were  in  the  world  as  to  love,  charity,  and  faith.  But  al- 
though they  are  thus  distinguished,  still  they  who  have  been 
friends  and  acquainted  with  each  other  in  the  life  of  the 
body,  meet  together  in  that  world,  and  converse  one  amongst 
another,  when  they  desire  it,  especially  wives  and  husbands, 
and  likewise  brothers  and  sisters :  I  have  seen  a  father  dis- 
coursing with  six  sons  whom  he  recognised,  and  several  oth- 
ers with  their  relations  and  friends;  but  inasmuch  as  they 
were  of  diverse  minds  in  consequence  of  their  life  in  the 
world,  after  a  short  time  they  were  disjoined.  But  they  who 
come  into  heaven  from  the  world  of  spirits,  and  they  who 
come  into  hell,  afterwards  no  longer  see  each  other,  nor 
know  each  other,  unless  they  are  of  similar  minds  from  sim- 
ilar loves :  the  reason  why  they  see  each  other  in  the  world 
of  spirits,  and  not  in  heaven  and  hell,  is,  because  they  who 
are  in  the  world  of  spirits  are  brought  into  similar  states  with 
those  which  they  had  in  the  life  of  the  body,  being  led  from 
one  into  another;  but  afterwards  all  are  reduced  to  a  con- 
stant state  similar  to  the  state  of  their  ruling  love,  in  which 
one  knows  another  only  from  similitude  of  love;  for,  as 
was  shown  above,  similitude  conjoins,  and  dissimilitude 
disjoins. 

The  world  of  spirits,  as  it  is  a  middle  state  between  heav- 
en and  hell  with  man,  so  likewise  is  it  a  middle  place ;  be- 
neath are  the  hells,  and  above  are  the  heavens.  All  the 
hells  are  closed  towards  that  world,  being  open  only  through 
holes  and  clefts,  and  through  wide  gaps,  which  are  guarded, 
to  prevent  any  one  coming  out  except  by  permission,  which 
also  is  granted  on  certain  urgent  occasions,  of  which  we 
shall  speak  presently  :  heaven  is  also  fenced  in  all  directions, 
nor  does  there  appear  a  passage  to  any  heavenly  society,  ex- 
cept by  a  narrow  way,  the  entrance  of  which  is  also  guard- 
ed :  those  outlets  and  these  inlets  are  what  in  the  Word  are 
called  the  gates  and  doors  of  hell  and  of  heaven. 

The  world  of  spirits  appears  as  a  valley  between  mountains 
and  rocks,  here  and  there  sinking  and  rising.  The  gates 
and  doors  to  the  heavenly  societies  do  not  appear,  only  to 
those  who  are  prepared  for  heaven,  nor  are  they  found  by 
others ;  to  every  society  there  is  one  entrance  from  the  world 


4.]  WHAT  THE  WORLD  OF  SPIRITS  IS.  5 

of  spirits,  after  which  there  is  one  way,  but  which  in  the  as- 
cent branches  into  several.  Neither  do  the  gates  and  doors 
to  the  hells  appear,  except  to  those  who  are  about  to  be  let 
in,  to  whom  they  are  then  opened,  and  when  they  are  open- 
ed, there  appear  dusky,  and  as  it  were  sooty  caverns,  tending 
obliquely  downwards  to  the  deep,  where  again  there  are  sev- 
eral doors :  through  those  caverns  exhale  nauseous  and  fetid 
stenches,  which  good  spirits  shun,  because  they  hold  them 
in  aversion,  but  which  evil  spirits  appetite,  because  they  are 
delightsome  to  them ;  for  as  every  one  in  the  world  has  been 
delighted  with  his  own  evil,  so  after  death  he  is  delighted 
with  the  stench  to  which  his  evil  corresponds :  in  this  re- 
spect the  wicked  may  be  compared  with  rapacious  birds  and 
beasts,  as  with  ravens,  wolves,  and  swine,  which,  in  conse- 
quence of  the  smell  which  they  perceive,  fly  and  run  to  car- 
rion and  dunghills.  I  heard  a  certain  spirit  deeply  bemoan- 
ing himself,  as  from  internal  torture,  on  being  struck  with 
fragrant  effluvia  from  heaven  ;  and  afterwards  rendered  tran- 
quil and  glad  by  the  effluvia  issuing  from  hell. 

There  are  also  with  every  man  two  gates,  one  of  which 
opens  towards  hell,  and  to  the  evils  and  falses  thence  issu- 
ing, the  other  opens  towards  heaven,  and  to  the  goods  and 
truths  thence  issuing ;  the  gate  of  hell  is  open  to  those  who 
are  in  evil  and  thence  in  what  is  false,  whilst  only  something 
of  light  from  heaven  flows  in  through  clefts  from  above,  by 
which  influx  the  man  is  enabled  to  think,  to  reason,  and  to 
speak ;  but  the  gate  of  heaven  is  open  to  those  who  are  in 
good  and  thence  in  truth  :  for  there  are  two  ways  which  lead 
to  the  rational  mind  of  man — a  superior  or  internal  way, 
through  which  good  and  truth  from  the  Lord  enters,  and  an 
inferior  or  external  way,  through  which  what  is  evil  and 
false  enters  from  hell  beneath ;  the  rational  mind  itself  is  in 
the  midst  to  which  the  ways  tend ;  hence,  in  proportion  as 
light  from  heaven  is  admitted,  in  the  same  proportion  man  is 
rational,  but  in  proportion  as  it  is  not  admitted,  in  the  same 
proportion  he  is  not  rational,  howsoever  he  may  appear  to 
himself  to  be  so.  These  observations  are  made,  to  the  in- 
tent that  it  may  be  known  what  is  the  nature  and  quality  of 
man's  correspondence  with  heaven  and  with  hell :  his  ration- 
al mind,  whilst  it  is  forming,  corresponds  to  the  world  of 
spirits ;  the  things  which  are  above  it  correspond  to  heaven, 
and  those  beneath  it  to  hell ;  the  things  which  are  above  it 
are  opened,  and  the  things  which  are  beneath  it  are  closed, 
in  regard  to  the  influx  of  what  is  evil  and  false,  with  those 
1* 


6  WHAT  THE  WORLD  OF  SPIRITS  IS.  [4. 

who  are  preparing  for  heaven ;  biit  the  things  which  are  be- 
neath it  are  opened,  and  the  things  which  are  above  it  are 
closed,  in  regard  to  the  influx  of  what  is  good  and  true,  with 
those  who  are  preparing  for  hell ;  hence  the  latter  cannot 
look  otherwise  than  beneath  themselves,  that  is,  to  hell,  and 
the  former  cannot  look  otherwise  than  above  themselves, 
that  is,  to  heaven  :  to  look  above  themselves,  is  to  look  to  the 
Lord,  because  He  is  the  common  centre,  to  which  all  things 
of  heaven  look  ;  but  to  look  beneath  themselves,  is  to  look 
backwards  from  the  Lord  to  the  opposite  centre,  to  w^hich  all 
things  of  hell  look  and  verge. 

They  who  are  in  the  world  of  spirits  are  understood  in  the 
preceding  pages  by  spirits,  where  they  are  named,  and  by 
angels  those  who  are  in  heaven. 


That  every  Man  is  a  Spirit  as  to  his  Interiors. 

It  must  occur  to  every  one,  who  weighs  the  subject  aright, 
that  the  body  does  not  think,  because  it  is  material,  but  that 
the  soul  thinks,  because  it  is  spiritual :  the  soul  of  man,  on 
the  immortality  of  which  so  much  has  been  written,  is  his 
spirit,  for  this  is  immortal  as  to  all  things  appertaining  to  it ; 
this  also  is  what  thinks  in  the  body,  for  it  is  spiritual,  and 
what  is  spiritual  receives  w^hat  is  spiritual,  and  lives  spiritu- 
ally, which  consists  in  thinking  and  willing :  all  the  rational 
life,  therefore,  which  appears  in  the  body,  belongs  to  the 
soul,  and  nothing  of  it  to  the  body  ;  for  the  body,  as  was  said 
above,  is  material,  and  what  is  material  which  is  proper  to 
the  body,  is  added,  and  almost  as  it  were  adjoined,  to  the 
spirit,  to  the  intent  that  the  spirit  of  man  may  live  and  per- 
form uses  in  the  natural  w^orld,  all  things  of  w  hich  world  are 
material,  and  in  themselves  void  of  life ;  and  since  what  is 
material  does  not  live,  but  only  what  is  spiritual,  it  may  be 
manifest,  that  whatsoever  lives  with  man  is  his  spirit,  and 
that  the  body  only  serves  it  altogether  as  what  is  instrument- 
al is  subservient  to  a  moving  living  force  :  it  is  said,  indeed, 
concerning  an  instrument,  that  it  acts,  moves,  or  strikes,  but 
to  believe  that  this  is  of  the  instrument,  and  not  of  him  who 
acts,  moves,  or  strikes  by  it,  is  a  fallacy. 

Inasmuch  as  every  thing  which  lives  in  the  body,  and 
from  life  acts  and  feels,  is  solely  of  the  spirit,  and  nothing  of 
the  body,  it  follows  that  the  spirit  is  the  man  himself,  or, 
what  is  the  same  thing,  that  man,  viewed  in  himself,  is  a 
spirit,  and  likewise  in  a  similar  form,  for  whatsoever  lives 


4.]  WHAT  THE  WORLD  OF  SPIRITS  IS.  7 

and  has  sensation  in  man  is  of  his  spirit,  and  every  thing  in 
man,  from  the  head  to  the  sole  of  his  feet,  lives  and  has 
sensation ;  hence  it  is,  that  when  the  body  is  separated  from 
its  spirit,  which  is  called  dying,  man  remains  still  a  man, 
and  lives.  I  have  heard  from  heaven,  that  some  at  their 
death,  when  they  are  laid  in  a  coffin,  before  they  are  resus- 
citated, think  even  in  their  cold  body,  nor  do  they  know  any 
other  but  that  they  still  live,  yet  with  this  difference,  that 
they  cannot  move  a  single  particle  of  matter  which  is  proper 
to  the  body. 

Man  cannot  think  and  will,  unless  there  be  a  subject, 
which  is  a  substance,  from  which  and  in  which  he  may  think 
and  will ;  what  is  supposed  to  exist  without  a  substantial 
subject  is  nothing :  this  may  be  known  from  this  considera- 
tion, that  man  cannot  see  without  an  organ  which  is  the  sub- 
ject of  his  sight,  nor  hear  without  an  organ  which  is  the 
subject  of  his  hearing,  sight  and  hearing  being  nothing,  and 
not  possible  to  be  given,  without  those  organs ;  so  likewise 
thought,  which  is  internal  sight,  and  apperception,  which  is 
internal  hearing,  could  not  exist  at  all,  unless  they  were  in 
substances  and  from  them,  which  substances  are  organical 
forms,  which  are  subjects :  from  these  considerations  it  may 
be  manifest,  that  the  spirit  of  man  is  equally  in  a  form,  and 
that  it  is  in  the  human  form,  and  that  it  alike  enjoys  senso- 
ries  and  senses  when  it  is  separated  from  the  body  as  when 
it  was  in  the  body,  and  that  the  all  of  the  life  of  the  eye,  and 
the  all  of  the  life  of  the  ear,  in  a  word,  the  all  of  the  life  of 
sense  which  man  has,  is  not  of  his  body,  but  of  his  spirit  in 
those  sensories,  and  in  their  most  singular  parts ;  hence  it  is 
that  spirits  see,  hear,  and  feel,  alike  as  men  do,  but,  after 
separation  from  the  body,  not  in  the  natural  world,  but  in 
the  spiritual :  the  natural  sensation  which  the  spirit  had 
when  it  was  in  the  body,  was  by  the  matter  with  which  it 
was  connected,  nevertheless  it  then  had  spiritual  sensation 
at  the  same  time,  by  thinking  and  willing. 

These  observations  are  made  for  the  purpose  of  convinc- 
ing the  rational  man,  that  man,  viewed  in  himself,  is  a  spir- 
it, and  that  the  corporeal  principle  annexed  to  him,  for  the 
sake  of  performing  functions  in  the  natural  and  material 
world,  is  not  a  man,  but  only  an  instrument  for  the  use  of 
his  spirit.  Nevertheless,  confirmations  grounded  in  experi- 
ence have  the  advantage,  inasmuch  as  the  generality  are  not 
capable  of  comprehending  the  deductions  of  reason,  and 
those  deductions,  with  those  who  have  confirmed  themselves 


8  WHAT  THE  WORLD  OF  SPIRITS  IS.  [4. 

in  contrary  persuasions,  are  turned  into  matters  of  doubt  by 
reasonings  derived  from  the  fallacies  of  the  senses.  They 
who  have  confirmed  themselves  in  contrary  persuasions,  are 
wont  to  think,  that  beasts  live  and  have  similar  sensations, 
and  thus  that  they  likewise  have  a  spiritual  principle  like  to 
what  man  possesses,  and  yet  that  principle  dies  with  the 
body :  but  the  spiritual  of  beasts  is  not  of  the  same  quality 
with  the  spiritual  of  man ;  for  man  has  an  inmost,  which 
beasts  have  not,  into  which  the  Divine  flows  in,  and  elevates 
[man]  to  Himself,  and  by  it  conjoins  [man]  to  Himself, 
whence  man,  in  addition  to  the  faculties  enjoyed  by  beasts, 
is  capable  of  thinking  about  God,  and  about  the  divine  things 
relating  to  heaven  and  the  church,  and  of  loving  God  from 
them  and  in  them,  and  thus  of  being  conjoined  to  Him,  and 
what  is  capable  of  being  conjoined  to  the  Divine  cannot  be 
dissipated,  but  what  is  not  capable  of  being  conjoined  to  the 
Divine,  this  is  dissipated :  the  inmost,  which  man  has  in  ad- 
dition to  what  is  possessed  by  a  beast,  was  treated  of  above, 
and  the  reason  why  it  is  here  again  mentioned  is,  because  it 
is  of  importance  to  dissipate  the  fallacies  thence  conceived 
which  prevail  with  the  generality,  who,  by  reason  of  a  defect 
of  sciences,  and  a  want  of  opening  the  understanding,  are 
not  capable  of  forming  rational  conclusions  on  these  subjects  : 
the  words  alluded  to  are  these  :  "  It  is  allowed  to  relate  a  cer- 
tain arcanum  concerning  the  angels  of  the  three  heavens, 
which  has  not  heretofore  come  into  the  mind  of  any  one,  be- 
cause he  has  not  understood  degrees,  viz.  that  with  every  an- 
gel, and  likewise  with  every  man,  there  is  an  inmost  or  su- 
preme degree,  or  an  inmost  or  supreme  somewhat,  into  wliich 
the  Divine  of  the  Lord  first  or  proximately  flows  in,  and  from 
which  it  arranges  all  other  interior  things,  which  succeed  ac- 
cording to  the  degrees  of  order  with  the  angel  or  man :  this 
inmost  or  supreme  may  be  called  the  entrance  of  the  Lord  to 
an  angel  and  to  a  man,  also  His  veriest  [or  most  essential] 
dwelling-place  with  them :  by  virtue  of  this  inmost  or  su- 
preme, man  is  man,  and  is  distinguished  from  the  brute  ani- 
mals, for  these  latter  have  it  not :  hence  it  is  that  man,  other- 
wise than  the  animals,  is  capable  of  being  elevated,  as  to  all 
the  interiors  of  his  mind  [mens,]  and  of  his  mind  [anmus,'] 
by  the  Lord  to  Himself,  of  believing  in  Him,  of  being  affect- 
ed with  love  to  Him,  and  thus  of  seeing  Him,  and  of  receiv- 
ing intelligence  and  wisdom,  and  of  discoursing  from  reason  ; 
hence  also  it  is  that  he  lives  to  eternity.  But  what  arrange- 
ment and  provisions  are  made  by  the  Lord  in  that  inmost,  is 


4.]  WHAT  THE  WORLD  OF  SPIRITS  IS.  9 

not  made  manifest  by  influx  to  the  perception  of  any  angel, 
because  it  is  above  his  thought,  and  exceeds  his  wisdom," 

That  man  is  a  spirit  as  to  his  interiors,  has  been  given  me 
to  know  by  much  experience,  which,  if  it  were  to  be  all  ad- 
duced, would  fill  many  pages :  I  have  discoursed  with  spirits 
as  a  spirit,  and  I  have  discoursed  with  them  as  a  man  in  the 
body ;  and  when  I  discoursed  with  them  as  a  spirit,  they 
knew  no  other  than  that  I  myself  was  a  spirit,  and  likewise 
in  a  human  form  as  they  were ;  thus  my  interiors  appeared 
before  them,  since,  when  I  discoursed  with  them  as  a  spirit, 
my  material  body  did  not  appear. 

That  man  is  a  spirit  as  to  his  interiors,  may  be  manifest 
from  this  consideration,  that  after  the  separation  of  the  body, 
which  takes  place  at  death,  still  man  lives  afterwards  as  be- 
fore :  for  my  confirmation  on  this  subject,  it  has  been  given 
me  to  discourse  with  almost  all  whom  I  have  ever  known  in 
the  life  of  their  body,  with  some  for  hours,  with  some  for 
weeks  and  months,  and  with  some  for  years,  and  this  princi- 
pally to  the  intent  that  I  might  be  confirmed  as  to  the  fact, 
and  that  I  might  testify  it. 

To  the  above  observations  it  is  allowed  to  add,  that  every 
man,  even  whilst  he  lives  in  the  body,  is,  as  to  his  spirit,  in 
society  with  spirits,  although  he  is  ignorant  of  it,  a  good  man 
being  by  [or  through]  them  in  an  angelic  society,  and  an 
evil  man  in  an  infernal  society;  and  that  after  death  he 
comes  also  into  the  same  society ;  this  has  been  frequently 
told  and  shown  to  those  who  after  death  have  come  amongst 
spirits.  The  man,  indeed,  does  not  appear  in  that  society  as 
a  spirit,  when  he  lives  in  the  world,  by  reason  that  he  then 
thinks  naturally;  but  they  who  think  abstractedly  from  the 
body,  inasmuch  as  they  are  then  in  the  spirit,  occasionally 
appear  in  their  own  society,  and  when  they  appear,  they  are 
easily  distinguished  from  the  spirits  who  are  there,  for  they 
walk  about  like  persons  in  a  state  of  meditation  ;  they  are  si- 
lent, nor  do  they  look  at  others,  being  as  if  they  did  not  see 
them ;  and  as  soon  as  any  spirit  accosts  them,  they  vanish. 

For  the  sake  of  illustrating  the  fact  of  man's  being  a  spirit 
as  to  his  interiors,  I  am  disposed  to  relate  some  experiment- 
al cases  of  the  manner  in  which  man  is  withdrawn  from  the 
body,  and  is  taken  away  by  the  spirit  to  another  place. 

As  to  what  concerns  the  first  point,  viz.  being  withdrawn 
from  the  body,  the  case  is  this :  man  is  brought  into  a  cer- 
tain state,  which  is  a  middle  state  between  sleep  and  waking, 
and  when  he  is  in  this  state  he  cannot  know  any  other  than 


10  WHAT  THE  WORLD  OF  SPIRITS  IS.  [4. 

that  he  is  altogether  awake,  all  his  senses  being  awake  as  in 
the  highest  wakefulness  of  the  body,  both  the  sight  and  hear- 
ing, and,  what  is  wonderful,  the  touch,  which,  on  this  occa- 
sion, is  more  exquisite  than  it  is  possible  to  be  in  the  wake- 
fulness of  the  body  :  in  this  state,  also,  spirits  and  angels  are 
seen  altogether  to  the  life ;  they  are  likewise  heard,  and,  what 
is  wonderful,  touched,  and  in  this  case  scarcely  any  thing  of 
the  body  intervenes :  this  is  the  state  which  is  called  being 
withdrawn  from  the  hody^  and  of  which  it  is  said  by  one  who 
experienced  it,  that  he  knew  not  lohether  he  was  in  the  body  or 
out  of  the  body.  Into  this  state  I  have  been  let  only  three  or 
four  times,  that  I  might  just  know  what  was  its  quality,  and 
at  the  same  time  that  spirits  and  angels  enjoy  every  sense,  as 
does  man  also,  as  to  his  spirit,  when  he  is  withdrawn  from 
the  body. 

As  to  what  concerns  the  other  point,  viz.  the  being  carri- 
ed away  by  the  spirit  to  another  place,  it  has  been  shown  me 
by  living  experience  what  it  is,  and  in  what  manner  it  is  ef- 
fected, but  this  only  two  or  three  times;  one  single  experi- 
ence I  am  disposed  to  adduce.  Walking  through  the  streets 
of  a  city  and  through  fields,  and  on  this  occasion  being  en- 
gaged also  in  discourse  with  spirits,  I  knew  no  other  than 
that  I  was  thus  awake  with  my  eyes  open  as  at  other  times, 
thus  walking  without  error,  and  in  the  mean  time  I  was  in 
vision,  seeing  groves,  rivers,  palaces,  houses,  men,  and  sev- 
eral other  objects ;  but  after  I  had  thus  walked  for  some 
hours,  suddenly  I  was  in  bodily  vision,  and  observed  that  I 
was  in  another  place,  at  which  being  greatly  astonished,  I 
perceived  that  I  had  been  in  a  state  similar  to  that  of  those 
of  whom  it  is  said,  that  they  were  translated  by  the  spirit  in- 
to another  place ;  for,  during  the  process,  the  way  is  not  at- 
tended to,  though  it  be  of  several  miles,  neither  is  time  re- 
flected on,  whether  it  be  of  several  hours  or  days,  neither  is 
any  fatigue  perceived ;  on  such  occasions,  also,  the  man  is  di- 
rected through  ways,  which  he  himself  is  ignorant  of,  with- 
out error,  till  he  reaches  the  place  of  his  destination. 

But  these  two  states  of  man,  which  are  his  states  when  he 
is  in  his  interiors,  or,  what  is  the  same  thing,  when  he  is  in 
the  spirit,  are  extraordinary,  and  were  shown  to  me  merely 
for  the  purpose  that  I  might  know  of  what  nature  they  are, 
because  they  are  known  within  the  church  ;  but  to  discourse 
with  spirits,  and  to  be  with  them  as  one  of  them,  has  been 
granted  me  even  in  full  wakefulness  of  the  body,  and  this 
now  during  many  years. 


4.]  CONCERNING  CORRESPONDENCE.  11 

That  man  is  a  spirit  as  to  his  interiors,  may  be  further 
confirmed  from  what  was  said  and  shown  above,  where  the 
subject  treated  of  was  concerning  heaven  and  hell  being 
from  the  human  race. 

By  man  being  a  spirit  as  to  his  interiors,  is  understood  as 
to  those  things  which  are  of  his  thought  and  will,  inasmuch 
as  these  are  the  interiors  themselves,  which  make  man  to  be 
man,  and  such  a  man  as  he  is  as  to  those. 


Without  correspondence  with  heaven,  or,  what  is  the  same 
thing,  with  the  spiritual  world,  nothing  in  any  wise  exists 
and  subsists,  by  reason  that  it  hath  not  any  connexion  with 
what  is  prior  to  itself,  consequently  neither  with  what  is  first, 
that  is,  with  the  Lord ;  what  is  unconnected,  and  thereby 
independent,  cannot  subsist  even  a  single  moment,  for  the 
cause  and  ground  of  its  subsistence  is  its  connection  with 
and  dependence  upon  that  [being  or  principle]  from  which 
is  the  all  of  existence,  for  subsistence  is  perpetual  existence. 
Hence  it  is,  that  not  only  all  and  singular  the  things  apper- 
taining to  man  correspond,  but  also  all  and  singular  the 
things  in  the  universe ;  the  sun  itself  corresponds,  and  like- 
wise the  moon,  for  in  heaven  the  Lord  is  the  sun  and  like- 
wise the  moon ;  the  sun's  flame  and  heat,  and  also  light  cor- 
respond, for  the  Lord's  love  towards  the  whole  human  race 
is  what  flame  and  heat  correspond  to,  and  the  divine  truth  is 
what  light  corresponds  to ;  the  very  stars  correspond,  the  so- 
cieties of  heaven  and  their  habitations  being  what  they  have 
correspondence  with,  not  that  they  ire  in  the  stars,  but  that 
they  are  in  such  an  order ;  whatsoever  appears  under  the 
sun  corresponds,  as  all  and  singular  the  subjects  in  the  ani- 
mal kingdom,  and  likewise  all  and  singular  the  subjects  in 
the  vegetable  kingdom,  all  and  singular  of  which  would  in- 
stantly decay  and  fall  to  pieces,  unless  there  was  an  influx  in- 
to them  from  the  spiritual  world ;  this  hath  also  been  given 
me  to  know  from  much  experience,  for  it  was  shown  with 
what  things  in  the  spiritual  world  corresponded  several  things 
which  are  in  the  animal  kingdom,  and  still  more  things  which 
are  in  the  vegetable  kingdom,  and  also  that  they  do  not  in  any 
wise  subsist  without  influx,  for,  the  prior  principle  being 
taken  away,  the  posterior  necessarily  falls,  and  the  case  is 
the  same  when  the  prior  principle  is  separated  from  the  pos- 
terior. Inasmuch  as  there  is  a  correspondence  more  espe- 
cially of  man  with  heaven,  and  by  heaven  with  the  Lord,  it  is 


12  CONCERNING  CORRESPONDENCE.  [4. 

from  this  ground  that  man  appears  in  the  other  life  in  the 
light  of  heaven,  according  to  the  quality  in  which  he  corre- 
sponds ;  hence  the  angels  appear  in  ineffable  brightness  and 
beauty,  but  the  infernals  in  inexpressible  blackness  and  de- 
formity. 

Being  about  to  treat  on  the  correspondence  of  diseases, 
it  may  be  expedient  to  note,  that  all  diseases  also  appertain- 
ing to  man  have  correspondence  with  the  spiritual  world  ;  for 
wliatsoever  in  universal  nature  hath  not  correspondence  with 
the  spiritual  world,  it  hath  not  existence,  having  no  cause 
from  which  it  can  exist,  consequently  from  which  it  can  sub- 
sist ;  the  things  which  are  in  nature  are  nothing  but  effects  ; 
their  causes  are  in  the  spiritual  world,  and  the  causes  of  those 
causes,  which  are  ends,  are  in  the  interior  heaven.  An  ef- 
fect cannot  subsist  unless  the  cause  be  continually  in  it,  for 
on  the  cessation  of  the  cause  the  effect  ceases :  an  effect 
considered  in  itself  is  nothing  but  the  cause,  but  the  cause 
so  extrinsically  clothed,  as  may  serve  to  enable  it  to  act  as  a 
cause  in  an  inferior  sphere ;  and  as  the  case  is  with  an  effect 
in  respect  to  the  cause,  so  also  is  it  with  the  cause  in  re- 
spect to  the  end ;  unless  the  cause  also  exist  from  its  cause, 
which  is  the  end,  it  is  not  a  cause,  for  a  cause  without  end 
is  a  cause  in  no  order,  and  where  there  is  no  order,  there  is 
not  any  thing  effected.  Hence,  then,  it  is  evident,  that  an 
effect  considered  in  itself  is  a  cause,  and  that  a  cause  con- 
sidered in  itself  is  an  end,  and  that  the  end  of  good  is  in 
heaven,  and  proceeds  from  the  Lord,  consequently  that  an 
effect  is  not  an  effect  unless  the  cause  be  in  it,  and  be  con- 
tinually in  it,  and  that  a  cause  is  not  a  cause,  unless  the  end 
be  in  it,  and  be  continually  in  it ;  and  that  an  end  is  not  an 
end  of  good,  unless  the  divine  [principle]  which  proceeds 
from  the  Lord  be  in  it.  Hence,  also,  it  is  evident,  that  all  and 
singular  things  in  the  world,  as  they  have  existed  from  the 
divine  [being  or  principle],  exist  also  from  the  divine  [being 
or  principle.]     A.  C.  5377,  571L 


PUBLISHED  UNDER  THE  DIRECTION  OF  THE 

iSoston  .Socittg  of  t!)f  l^t\x^  Jtnisalem, 

AND  SOLD  BY 

ADONIS  HOWARD, 

SCHOOL  STREET,  NE/VR  \VASHINGTON  STREET. 


NEW  JERUSALEM  TRACTS. 


f 


JVo.  5. 


From  '•'  ^  Treatise  concernhig  Heaven  audits  Wonders,  and  also  concerning  Hell : 
being  a  Relation  of  Things  lieard  and  seen ,"  a  work  of  Emanuel  "^wedenborg, 
in  1  vol.  8vo. 


That  the  Lord  rules  the  Hells. 

Above,  in  treating  of  heaven,  it  has  been  every  where 
shown  that  the  Lord  is  the  God  of  heaven,  thus  that  all  the 
government  of  the  heavens  is  the  Lord's ;  and  whereas  the 
relationship  of  heaven  to  hell,  and  of  hell  to  heaven,  is  like 
what  subsists  between  two  opposites,  which  mutually  act 
contrary  to  each  other,  from  whose  action  and  re-action  re- 
sults the  equilibrium  in  which  all  things  subsist,  therefore, 
to  the  intent  that  all  and  singular  things  may  be  kept  in 
equilibrium,  it  is  necessary  that  He  who  rules  the  one  should 
also  rule  the  other ;  for  unless  the  same  Lord  restrained  the 
insults  from  the  hells,  and  checked  the  insanities  which 
abound  there,  the  equilibrium  would  perish,  and  with  the 
equilibrium  the  whole. 

But  it  may  be  expedient  here  to  premise  something  on  the 
subject  of  equilibrium.  It  is  known  that  when  two  things 
mutually  act  against  each  other,  and  when  one  re-acts  and 
resists  in  the  same  proportion  that  the  other  acts  and  impels, 
neither  of  them  has  any  force,  because  on  each  side  there  is 
a  similar  potency,  and  that  in  such  case  each  may  be  acted 
upon  at  pleasure  by  a  third  ;  for  when  two  things,  in  conse- 
quence of  equal  opposition,  have  no  force,  the  force  of  a 
third  thing  does  all,  and  acts  as  easily  as  if  there  were  no 
opposition.  Such  is  the  equilibrium  between  heaven  and 
hell ;  but  it  is  not  an  equilibrium  as  between  two  bodily 
combatants,  the  strength  of  one  of  whom  is  equivalent  to 
the  strength  of  the  other,  but  it  is  a  spiritual  equilibrium, 
viz.  of  what  is  false  against  what  is  true,  and  of  what  is  evil 


il  *  •  *  ^THAT  TOE  LORD  RULES  THE  HELLS.  [5. 

against  what  is  good  :  from  hell  there  is  a  continual  exha- 
lation of  what  is  false  derived  from  evil,  and  from  heaven  a 
continual  exhalation  of  what  is  true  derived  from  good :  it 
is  in  consequence  of  this  spiritual  equilibrium  that  man  is  in 
the  freedom  of  thinking  and  willing ;  for  whatsoever  a  man 
thinks  and  wills  has  relation  either  to  evil  and  the  false 
thence  derived,  or  to  good  and  the  truth  thence  derived; 
consequently,  when  he  is  in  that  equilibrium,  he  is  in  the 
freedom  either  of  admitting  or  receiving  evil  and  the  false 
thence  derived  from  hell,  or  of  admitting  or  receiving  good 
and  the  truth  thence  derived  from  heaven;  in  this  equilib- 
rium every  man  is  held  by  the  Lord,  because  the  Lord 
rules  both  heaven  and  hell.  But  why  man  is  held  by  equi- 
librium in  this  freedom,  and  why  what  is  evil  and  false  is 
not  removed  from  him,  and  what  is  good  and  true  implant- 
ed by  the  Lord,  will  be  shown  in  the  following  pages  under 
its  proper  article. 

It  has  been  occasionally  granted  me  to  perceive  the  sphere 
of  what  is  false  derived  from  evil  exhaling  out  of  hell ;  it  was 
as  a  perpetual  attempt  to  destroy  all  that  is  good  and  true, 
conjoined  with  anger  and  a  sort  of  rage  at  not  being  able  to 
do  so,  and  principally  an  attempt  to  annihilate  and  destroy 
the  Divine  of  the  Lord,  and  this  because  all  good  and  truth 
are  from  Him.  But  from  heaven  was  perceived  a  sphere  of 
truth  derived  from  good,  by  which  the  rage  of  the  attempt 
ascending  from  hell  was  restrained ;  hence  comes  equilib- 
rium :  this  sphere  from  heaven  was  perceived  to  come  from 
the  Lord  alone,  although  it  appeared  to  come  from  the  an- 
gels in  heaven  ;  the  reason  why  it  was  from  the  Lord  alone, 
and  not  from  the  angels,  was,  because  every  angel  in  heaven 
acknowledges  that  nothing  of  good  and  of  truth  is  from  him- 
self, but  that  all  is  from  the  Lord. 

All  power  in  the  spiritual  world  belongs  to  truth  derived 
from  good,  and  there  is  no  power  at  all  in  what  is  false  de- 
rived from  evil ;  the  reason  is,  because  the  essential  Divine 
in  heaven  is  divine  good  and  divine  truth,  and  what  is  di- 
vine has  all  power  :  the  reason  why  what  is  false  derived 
from  evil  has  no  power,  is,  because  all  power  belongs  to 
truth  derived  from  good,  and  in  what  is  false  derived  from 
evil  there  is  nothing  of  truth  derived  from  good ;  hence  it  is 
that  there  is  all  power  in  heaven,  and  none  in  hell,  for  every 
one  in  heaven  is  in  truths  derived  from  good,  and  every  one 
in  hell  is  in  falses  derived  from  evil ;  for  no  one  is  admitted 
into  heaven  until  he  be  in  truths  derived  from  good,  neither 


5.]  THAT  THE  LORD  RULES  THE  HELLS.  3 

is  -any  one  cast  down  into  hell  until  he  be  in  falses  derived 
from  evil :  that  this  is  the  case,  may  be  seen  in  the  articles 
treating  of  the  first,  second,  and  third  state  of  man  after 
death,  and  that  all  power  belongs  to  truth  derived  from  good, 
may  be  seen  in  the  article  concerning  the  power  of  the  an- 
gels of  heaven. 

This,  then,  is  the  equilibrium  between  heaven  and  hell, 
and  in  it  are  all  those  who  are  in  the  world  of  spirits,  for  the 
world  of  spirits  is  mid-way  between  heaven  and  hell :  and 
hence,  likewise,  all  men  here  below  are  kept  in  a  like  equilib- 
rium, for  men  here  below  are  ruled  of  the  Lord  by  spirits 
who  are  in  the  world  of  spirits,  which  subject  will  be  treat- 
ed of  below  in  its  proper  article.  Such  an  equilibrium  can- 
not be  given,  unless  the  Lord  rule  both  heaven  and  hell,  and 
moderate  on  each  side ;  for  if  this  were  not  the  case,  falses 
derived  from  evils  would  be  superabundant,  and  would  affect 
the  simply  good  who  are  in  the  ultimates  of  heaven,  and 
who  may  be  more  easily  perverted  than  the  angels  them- 
selves, and  thus  the  equilibrium  would  perish,  and  with  it 
the  freedom  appertaining  to  men. 

Hell  is  distinguished  into  societies  in  like  manner  as 
heaven,  and  also  into  as  many  societies  as  heaven  is ;  for 
every  society  in  heaven  has  a  society  opposite  to  it  in  hell, 
and  this  for  the  sake  of  equilibrium  :  but  the  societies  in  hell 
are  distinct  according  to  evils  and  the  falses  thence  derived, 
because  the  societies  in  heaven  are  distinct  according  to 
goods  and  the  truths  thence  derived.  That  every  good  has 
an  opposite  evil,  and  every  truth  an  opposite  false,  may 
be  known  from  this  consideration,  that  it  is  not  any  thing 
without  relation  to  its  opposite,  and  that  from  the  opposite  is 
known  its  quality,  and  in  what  degree  it  is,  and  that  hence 
comes  all  perception  and  sensation  :  wherefore  the  Lord 
continually  provides,  that  every  society  of  heaven  may  have 
its  opposite  in  a  society  of  hell,  and  that  between  them  there 
may  be  equilibrium. 

Inasmuch  as  hell  is  distinguished  into  as  many  societies 
as  heaven,  therefore,  also,  there  are  as  many  hells  as  there  are 
societies  of  heaven,  for  every  society  of  heaven  is  a  heaven  in 
a  lesser  form ;  thus  every  society  of  hell  is  a  hell  in  a  lesser 
form.  Inasmuch  as  in  general  there  are  three  heavens, 
therefore,  also,  in  general  there  are  three  hells,  the  lowest, 
which  is  opposed  to  the  inmost  or  third  heaven,  the  middle, 
which  is  opposed  to  the  middle  or  second  heaven,  and  the 
higher,  which  is  opposed  to  the  ultimate  or  first  heaven. 


4  THAT  THE  LORD  RULES  THE  HELLS.  [5. 

But  in  what  manner  the  hells  are  ruled  by  the  Lord,  it 
may  be  expedient  also  briefly  to  state  :  the  hells  in  general 
are  ruled  by  the  general  afflux  of  divine  good  and  divine 
truth  from  the  heavens,  whereby  the  general  tendency  [or 
effort]  issuing  forth  from  the  hells  is  checked  and  restrain- 
ed ;  and  likewise  by  a  specific  afflux  from  each  heaven,  and 
from  each  society  of  heaven.  The  hells  are  ruled  in  par- 
ticular by  the  angels,  to  whom  it  is  given  to  look  into  the 
hells,  and  to  restrain  the  insanities  and  disturbances  which 
abound  there  :  occasionally,  also,  angels  are  sent  thither,  and 
by  their  presence  they  moderate  those  insanities  and  distur- 
bances. But  in  general  all  who  are  in  the  hells  are  ruled 
by  fears,  some  by  fears  implanted,  and  as  yet  ingrafted,  from 
the  world  ;  but  whereas  these  fears  are  not  sufficient,  and 
likewise  by  degrees  lose  their  force,  they  are  ruled  by  fears 
of  punishments,  whereby  principally  it  is  that  they  are  deter- 
red from  doing  evils  :  punishments  in  hell  are  manifold,  more 
gentle  and  more  severe  according  to  evils  :  for  the  most  part 
the  more  malignant,  who  excel  in  cunning  and  in  artifice, 
and  are  able  to  keep  the  rest  in  compliance  and  servitude 
by  punishments  and  the  terror  which  they  occasion,  are  set 
over  others;  yet  the  governors  dare  not  pass  beyond  the 
limits  prescribed  them.  It  is  to  be  noted,  that  the  fear  of 
punishment  is  the  only  medium  to  restrain  the  violence  and 
fury  of  those  who  are  in  the  hells ;  there  is  no  other. 

It  has  been  hitherto  believed  in  the  world,  that  there  is 
some  one  devil  who  presides  over  the  hells,  and  that  he  was 
created  an  angel  of  light,  but,  becoming  a  rebel,  was  cast 
down  with  his  crew  into  hell  :  the  reason  why  this  faith  has 
prevailed  is,  because  in  the  Word  mention  is  made  of  the 
devil  and  Satan,  and  also  of  Lucifer,  and  the  Word  in  those 
passages  has  been  understood  according  to  the  sense  of  the 
letter ;  when  yet  by  the  devil  and  Satan  is  there  meant 
hell ;  by  the  devil  that  hell  which  is  to  the  back,  and  where 
the  worst  dwell,  who  are  called  evil  genii ;  and  by  Satan 
that  hell  which  is  in  front,  the  inhabitants  of  which  are  not 
so  malignant,  and  are  called  evil  spirits  ;  and  by  Lucifer  are 
meant  these  who  are  of  Babel,  or  Babylon,  being  those  who 
extend  their  dominions  even  into  heaven.  That  there  is 
not  any  one  devil  to  whom  the  hells  are  subject,  is  evident 
likewise  from  this  consideration,  that  all  who  are  in  the 
hells,  like  all  who  are  in  the  heavens,  are  from  the  human 
race,  and  that  those  who  are  there  amount  in  number,  from 
the  beginning  of  creation  to  this  time,  to  myriads  of  myr- 


5.]       THAT  THE  LORD  CASTS  NO  ONE  INTO  HELL.        5 

iads,  and  that  every  one  of  them  is  a  devil  of  such  a  quality 
as  he  had  acquired  in  the  world  by  opposition  to  the  Di- 
vine ;    see  above  on  this  subject. 


That  the  Lord  casts  no  one  down  into  Hell,  but  that 
THE  Spirit  casts  himself  down. 

An  opinion  has  prevailed  with  some,  that  God  turns  away 
His  face  from  man,  rejects  him  from  Himself,  and  casts  him 
into  hell,  and  that  he  is  angry  with  him  on  account  of  evil ; 
and  with  some  it  is  supposed,  still  further,  that  God  punishes 
man,  and  does  evil  to  him  :  in  this  opinion  they  confirm 
themselves  from  the  literal  sense  of  the  Word,  where  ex- 
pressions to  that  effect  occur,  not  being  aware  that  the  spir- 
itual sense  of  the  Word,  which  explains  the  literal  sense,  is 
altogether  otherwise ;  and  that  hence  the  genuine  doctrine 
of  the  church,  which  is  from  the  spiritual  sense  of  the  Word, 
teaches  otherwise,  viz.  that  the  Lord  never  turns  away  His 
face  from  man  and  rejects  him  from  Himself,  that  He  does 
not  cast  any  one  into  hell,  and  that  He  is  not  angry  with  any 
one.*  Every  one  also,  whose  mind  is  in  a  state  of  illustra- 
tion, wh^n  he  reads  the  Word,  perceives  this  to  be  the  case 
from  this  consideration  alone,  that  God  is  good  itself,  love 
itself,  mercy  itself;  and  that  good  itself  cannot  do  evil  to 
any  one,  also  that  love  itself  and  mercy  itself  cannot  reject 
man  from  itself,  because  it  is  contrary  to  the  very  essence 
of  mercy  and  love,  thus  contrary  to  the  Divine  Itself ;  where- 
fore they  who  think  from  an  enlightened  mind,  when  they 
read  the  Word,  clearly  perceive  that  God  never  turns  Him- 
self away  from  man,  and  since  He  never  turns  Himself 
away  from  man,  that  He  deals  with  him  from  good,  love, 
and  mercy,  that  is,  that  He  wills  his  good,  that  He  loves 
him,  and  that  He  is  merciful  to  him.  Hence,  also,  they  see, 
that  the  literal  sense  of  the  Word,  in  which  such  things  are 
said,  conceals  in  itself  a  spiritual  sense,  according  to  which 
those  expressions  are  to  be  explained,  which,  in  the  sense 
of  the  letter,  are  spoken  in  accommodation  to  the  appre- 
hension of  man,  and  according  to  his  first  and  common  ideas. 

*  That  anger  and  wrath  in  the  Word  are  attributed  to  the  Lord,  but  that  they 
appertain  to  man,  and  that  it  is  so  expressed,  because  it  so  appears  to  man  when 
he  is  punished  and  damned,  n.  798,6997,  828t,  8483,  8875,  9306;  10431.  ■  That 
evil  also  is  attributed  to  the  Lord,  when  yet  from  the  Lord  nothing  but  good  can 
come,  n.  2447, 6073,  6992,  6997,  7533,  7632,  7677,  7926,  8227,  8228,  8632,  9306. 
VVliy  it  is  so  expressed  in  the  Word,  n.  6073,  6992,  6997,  7643,  7632,  7679,  7710, 
792b,  8282,  9009, 9128.  That  the  Lord  is  pure  mercy  and  clemency,  n.  6997, 8875. 


6        THAT  THE  LORD  CASTS  NO  ONE  INTO  HELL.       [5. 

They  who  are  in  a  state  of  illustration  see,  further,  that 
good  and  evil  are  two  opposites,  and  that  they  are  so  oppos- 
ed as  heaven  and  hell  are,  and  that  all  good  is  from  heaven, 
and  all  evil  from  hell ;  and  since  the  Divine  of  the  Lord 
makes  heaven,  therefore  nothing  but  good  flows  in  from  the 
Lord  with  man,  and  from  hell  nothing  but  evil ;  and  that  thus 
the  Lord  is  continually  withdrawing  man  from  evil,  and  lead- 
ing him  to  good,  whilst  hell  is  continually  leading  man  into 
evil :  unless  man  were  between  both,  he  would  not  have  any 
thought,  nor  any  will,  still  less  any  freedom  and  any  choice, 
for  man  is  in  possession  of  all  these  things  by  virtue  of  the 
equilibrium  between  good  and  evil ;  wherefore,  if  the  Lord 
were  to  turn  Himself  away,  and  man  were  left  to  evil  alone, 
he  would  no  longer  be  a  man :  from  these  considerations  it 
is  evident,  that  the  Lord  flows  in  with  good  to  every  man, 
the  evil  and  the  good  alike,  but  with  this  difference,  that  He 
is  continually  leading  away  an  evil  man  from  evil,  and  lead- 
ing a  good  man  to  good ;  and  that  the  cause  of  such  differ- 
ence rests  with  the  man,  because  he  is  the  recipient. 

Hence  it  may  be  manifest,  that  man  does  evil  from  hell, 
and  that  he  does  good  from  the  Lord ;  but  whereas  man  be- 
lieves that  whatsoever  he  does  he  does  from  himself,  there- 
fore the  evil  which  he  does  adheres  to  him  as  his  own  :  hence 
it  is,  that  man  is  in  the  cause  of  his  own  evil,  and  in  no 
wise  the  Lord :  evil  appertaining  to  man  is  hell  appertaining 
to  him,  for  whether  we  speak  of  evil  or  of  hell,  it  is  the  same 
thing :  now,  whereas  man  is  in  the  cause  of  his  own  evil, 
therefore  also  he  brings  himself  into  hell,  and  not  the  Lord ; 
and  the  Lord  is  so  far  from  bringing  man  into  hell,  that  he 
delivers  man  from  hell,  so  far  as  man  does  not  will  and  love 
to  be  in  evil :  that  all  of  man's  will  and  love  remains  with 
him  after  death,  see  n.  470  to  484 :  he  who  wills  and  loves 
evil  in  the  world,  the  same  wills  and  loves  evil  in  the  other 
life,  on  which  occasion  he  no  longer  suffers  himself  to  be 
withdrawn  from  it;  hence  it  is  that  the  man  who  is  in  evil 
is  tied  to  hell,  and  likewise  is  actually  there  as  to  his  spirit, 
and  after  death  desires  nothing  more  than  to  be  where  his 
own  evil  is :  wherefore  man  after  death  casts  himself  into  hell, 
and  not  the  Lord. 

How  this  case  is  shall  also  be  shown :  when  man  enters 
into  the  other  life,  he  is  first  received  by  the  angels,  who 
perform  for  him  all  good  offices,  and  likewise  discourse  with 
him  concerning  the  Lord,  concerning  heaven,  concerning 
angelio- life,  and  instruct  him  in  truths  and  goods:  but  if  the 


5.]      THAT  THE  LORD  CASTS  NO  ONE  INTO  HELL.       7 

man,  who  is  now  a  spirit,  be  of  such  a  quality,  that  he  had 
received  indeed  similar  information  in  the  world,  but  denied 
it  or  despised  it  in  his  heart,  he  then,  after  some  conversa- 
tion, is  desirous  to  depart  from  them,  and  likewise  seeks  to 
be  gone,  which  when  the  angels  apperceive,  they  leave  him, 
and,  after  some  consociation  with  others,  he  at  length  asso- 
ciates with  those  who  are  in  similar  evil  with  himself;  when 
this  is  the  case,  he  turns  himself  away  from  the  Lord,  and 
turns  his  face  to  the  hell  with  which  he  had  been  conjoined 
in  the  world,  and  which  is  inhabited  by  those  who  are  in  a 
similar  love  of  evil.  From  these  considerations  it  is  evident, 
that  the  Lord  draws  every  spirit  away  [from  hell]  to  Himself 
by  the  angels,  and  likewise  by  influx  from  heaven,  but  that 
the  spirits  who  are  in  evil  altogether  resist,  and  as  it  were 
pluck  themselves  away  from  the  Lord,  and  are  drawn  by 
their  own  evil  as  by  a  rope,  thus  by  hell ;  and  inasmuch  as 
they  are  drawn,  and  by  reason  of  the  love  of  evil  are  willing 
to  follow,  it  is  manifest  that  from  freedom  they  cast  them- 
selves into  hell.  That  this  is  the  case,  cannot  be  believed 
in  the  world,  in  consequence  of  the  idea  entertained  of  hell  ; 
neither  does  it  appear  otherwise  in  the  other  life  before  the 
eyes  of  those  who  are  out  of  hell ;  it  only  appears  otherwise 
to  those  who  cast  themselves  thither,  for  they  enter  of  their 
own  accord,  and  they  who  enter  from  an  ardent  love  of  evil 
appear  as  if  they  were  cast  headlong  with  the  head  down- 
wards and  the  feet  upwards  :  it  is  in  consequence  of  this  ap- 
pearance, that  they  seem  as  if  they  were  cast  down  into  hell 
by  a  divine  force :  on  this  subject  more  may  be  seen  below. 
From  what  has  been  already  said  it  may  now  be  seen,  that 
the  Lord  does  not  cast  any  one  down  into  hell,  but  that  ev- 
ery one  casts  himself  down,  not  only  whilst  he  lives  in  the 
world,  but  also  after  death  when  he  comes  amongst  spirits. 

The  reason  why  the  Lord,  from  His  divine  essence,  which 
is  good,  love,  and  mercy,  cannot  act  alike  with  one  man  as 
with  another,  is,  because  evils  and  the  falses  thence  derived 
oppose,  and  not  only  blunt,  but  also  reject,  His  divine  influx : 
evils  and  the  falses  thence  derived  are  as  black  clouds,  which 
interpose  themselves  between  the  sun  and  the  human  eye, 
and  take  away  the  sunshine  and  serenity  of  the  light,  al- 
though the  sun  still  remains  in  a  continual  endeavour  to  dis- 
sipate the  opposing  clouds,  for  it  is  behind  them  and  ope- 
rates, and  likewise  in  the  mean  time  lets  in  something  of 
shady  light  into  the  eye  through  various  passages  round 
about :  the  case  is  the  same  in  the  spiritual  world,  in  which 


8        THAT  THE  LORD  CASTS  NO  ONE  INTO  HELL.       [5. 

world  the  sun  is  the  Lord  and  the  divine  love,  and  the  light 
is  the  divine  truth ;  the  black  clouds  are  falses  derived  from 
evil ;  the  eye  is  the  understanding  ;  in  proportion  as  any  one 
in  that  world  is  in  falses  derived  from  evils,  in  the  same  pro- 
portion he  is  encompassed  by  such  a  cloud,  which  is  black 
and  dense  according  to  the  degree  of  evil :  from  this  com- 
parison it  may  be  seen  that  the  presence  of  the  Lord  is  per- 
petual with  every  one,  but  that  it  is  received  differently. 

Evil  spirits  are  severely  punished  in  the  world  of  spirits, 
that  by  punishments  they  may  be  deterred  from  doing  evil ; 
this  likewise  appears  as  if  it  were  from  the  Lord,  when  yet 
there  is  nothing  of  punishment  in  that  world  from  the  Lord, 
but  from  evil  itself;  for  -evil  is  so  conjoined  with  its  own 
punishment,  that  they  cannot  be  separated ;  for  the  infernal 
crew  desire  and  love  nothing  more  than  to  do  evil,  especial- 
ly to  inflict  punishment,  and  to  torment,  and  they  likewise 
do  evil  and  inflict  punishment  on  every  one  who  is  not  pro- 
tected by  the  Lord ;  wherefore  when  evil  is  done  from  an 
evil  heart,  in  such  case,  since  it  rejects  from  itself  all  protec- 
tion from  the  Lord,  infernal  spirits  rush  in  upon  him  who 
does  such  evil,  and  punish  him.  This  may  in  some  measure 
be  illustrated  by  the  case  of  evils  and  their  punishments  in 
the  world,  where  also  they  are  conjoined ;  for  laws  in  the 
world  prescribe  punishment  for  every  evil,  wherefore  he  who 
rushes  into  evil,  rushes  also  into  the  punishment  of  evil ;  the 
only  difference  is,  that  evil  may  be  conciealed  in  the  world, 
but  not  in  the  other  life.  From  these  considerations  it  may 
be  manifest,  that  the  Lord  does  evil  to  no  one,  and  that  the 
case  in  this  respect  is  like  as  in  the  world,  where  neither  a 
king,  nor  a  judge,  nor  the  law,  are  the  causes  of  punishment 
to  a  guilty  person,  because  they  are  not  the  causes  of  evil 
with  the  evil  doer. 


PUBLISHED  UNDER  THE  DIRECTION  OF  THE 
AND  SOLD  BV 

ADONIS   HOWARD, 

SCHOOL  STREET,  NEAR  WASHINGTON  STREET. 


4i>t4>»^-i^ 


NEW  JERUSALEM   TRACTS 


JVo.  6. 


From  '•  A  Treatise  concerning  Heaven  and  its  Wonders,  and  aba  cojica-ning  Hell: 
being  a  Relation  of  Things  heard  and  seen ;"  a  work  of  Emanuel  ^wedenborg, 
in  1  vol.  8vo. 


Concerning  Infants  in  Heaven. 

It  is  the  belief  of  some,  that  only  the  infants  who  are  born 
within  the  church  come  into  heaven,  but  not  those  who  are 
born  out  of  the  church,  assigning  as  a  reason,  that  infants 
within  the  church  are  baptized,  and  by  baptism  are  initiated 
into  the  faith  of  the  church :  but  they  are  not  aware,  that 
no  one  has  admission  into  heaven,  nor  becomes  receptive 
of  faith,  by  baptism,  for  baptism  is  only  for  a  sign  and  me- 
morial that  man  is  to  be  regenerated,  and  that  he  is  capable 
of  being  regenerated  who  is  born  within  the  church,  since 
in  the  church  there  is  the  Word  containing  the  divine  truths 
by  which  regeneration  is  effected,  and  in  the  church  the 
Lord  is  known,  from  whom  regeneration  is  derived.*  Let 
them  know,  therefore,  that  every  infant,  wheresoever  he  is 
born,  whether  within  the  church  or  out  of  it,  whether  of 
pious  parents  or  impious,  is  received,  when  he  dies,  by  the 
Lord,  and  educated  in  heaven,  and,  according  to  divine  or- 
der, is  taught,  and  is  imbued  with  the  affections  of  good, 
and  by  them  with  the  knowledges  of  truth ;  and  afterwards, 
as  he  is  perfected  in  intelligence  and  wisdom,  he  is  intro- 
duced into  heaven,  and  becomes  an  angel.  Every  one  who 
thinks  from  reason,  may  know  that  no  one  is  born  for  hell, 

*  That  baptism  signifies  regeneration  from  the  Lord  by  the  truths  of  faith  de- 
rived from  Uie  Word,  n.  4255,  5120,  9089,  10239,  10386,  10387,  10388,  10392. 
That  baptism  is  a  sign  that  man  is  of  the  church  where  tlie  Lord  is  acknowl- 
edged, from  whom  regeneration  is  derived,  and  where  the  Word  is  containing 
the  truths  of  faith,  by  which  regeneration  is  effected,  n.  10386,  10387,  10388. 
That  baptism  does  not  confer  faith  nor  salvation,  but  that  it  testifies  that  they  who 
are  regenerating  will  receive  them,  n.  10391. 


Concerning  TOFANTS  in  HEA^^N.  [6. 

but  all  for  heaven,  and  that  man  himself  is  in  fault  if  he 
comes  into  hell ;  but  that  infants  are  incapable  as  yet  of 
committing  any  fault. 

Infants  who  die  are  alike  infants  in  the  other  life,  pos- 
sessing a  like  infantile  mind  [anmms],  alike  innocence  in 
ignorance,  and  a  like  tenderness  in  all  things,  being  only  in 
the  rudiments  of  the  capacity  of  becoming  angels  :  for  in- 
fants are  not  angels,  but  become  angels :  for  every  one,  on 
his  decease,  is  in  a  similar  state  of  life  [to  that  in  which  he 
was  in  the  world],  an  infant  in  the  state  of  an  infant,  a  child 
in  the  state  of  a  child,  a  youth,  a  man,  an  old  man,  in  the 
state  of  youth,  of  manhood,  and  of  age  ;  but  the  state  of 
every  one  is  afterwards  changed  ;  yet  the  state  of  infants 
exceeds  the  state  of  all  others  in  this  respect,  that  they  are 
in  innocence,  and  that  evil  derived  from  actual  life  is  not  yet 
rooted  in  them :  innocence  also  is  of  such  a  nature,  that  all 
things  of  heaven  may  be  implanted  in  it,  for  innocence  is 
the  receptacle  of  the  truth  of  faith  and  of  the  good  of  love. 
The  state  of  infants  in  the  other  life  is  much  more  excel- 
lent than  the  state  of  infants  in  the  world,  inasmuch  as  they 
are  not  clothed  wdth  an  earthly  body,  but  with  a  body  like 
that  of  the  angels  ;  the  earthly  body  in  itself  is  heavy  or 
dull,  nor  does  it  receive  its  first  sensations  and  first  motions 
from  the  interior  or  spiritual  world,  but  from  the  exterior  or 
natural  world.  Infants,  therefore,  in  the  world,  must  learn 
to  walk,  to  gesticulate,  and  to  speak ;  yea,  their  senses,  as 
the  senses  of  seeing  and  of  hearing,  are  to  be  opened  by  use  : 
it  is  otherwise  vv^ith  infants  in  the  other  life,  who,  as  being 
spirits,  act  immediately  according  to  their  interiors,  walk 
without  previous  use,  and  also  speak,  but  at  first  from  gen- 
eral aifections  not  yet  so  distinguished  into  ideas  of  the 
thoughts,  though  in  a  short  time  they  are  initiated  also  into 
these  latter,  and  this  by  reason  that  their  exteriors  are 
homogeneous  to  their  interiors.  That  the  speech  of  the 
angels  flows  from  affections  variegated  by  ideas  of  thought, 
so  that  their  speech  is  altogether  conformable  to  their 
thoughts  grounded  in  affection,  see  above. 

Infants,  as  soon  as  they  are  raised  from  the  dead,  which 
is  effected  immediately  after  their  decease,  are  taken  into 
heaven,  and  are  delivered  to  the  care  of  angels  of  the  female 
sex,  and  who  in  the  life  of  the  body  tenderly  loved  infants, 
and  at  the  same  time  loved  God :  these  angels,  inasmuch  as 
in  the  world  they  loved  all  infants  from  a  sort  of  maternal 
tenderness,  receive  them  as  their  own,  and  the  infants  also, 


D.J  CONCERNING  INFANTS  IN  HEAVEN.  3 

by  virtue  of  a  propensity  implanted  in  them,  love  them  as 
their  own  mothers :  every  female  angel  has  as  many  infants 
under  her  care,  as  she  desires  from  a  spiritual  maternal  af- 
fection. This  heaven  appears  in  front  over  against  the  fore- 
head, directly  in  the  line  or  radius  in  which  the  angels  look 
at  the  Lord  ;  the  situation  of  that  heaven  is  such,  because 
all  infants  are  under  the  immediate  auspices  of  the  Lord ; 
they  derive  influx  also  from  the  heaven  of  innocence,  which 
is  the  third  heaven. 

Infants  are  of  different  dispositions,  some  being  of  the 
same  disposition  as  the  spiritual  angels,  and  some  of  the 
same  as  the  celestial  angels  ;  the  infants  who  are  of  a  celes- 
tial disposition  appear  in  the  heaven  above  mentioned  to 
the  right,  whilst  they  who  are  of  a  spiritual  disposition  ap- 
pear to  the  left.  All  infants,  in  the  Grand  Man,  which  is 
heaven,  are  in  the  province  of  the  eyes,  in  the  province  of 
the  left  eye  if  they  be  of  a  spiritual  disposition,  and  in  the 
province  of  the  right  eye  if  they  be  of  a  celestial  disposi- 
tion ;  and  this  by  reason  that  the  Lord  appears  to  the  an- 
gels who  are  in  the  spiritual  kingdom  before  the  left  eye, 
and  to  those  who  are  in  the  celestial  kingdom  before  the 
right  eye  [see  above.]  From  this  circumstance  of  infants 
being  in  the  province  of  the  eyes  in  the  Grand  Man  or 
heaven,  it  is  also  evident  that  infants  are  under  the  imme- 
diate sight  and  auspices  of  the  Lord. 

In  what  manner  infants  are  educated  in  heaven,  shall  also 
be  briefly  shown.  From  their  tutoress  they  learn  to  speak  : 
their  first  speech  is  merely  a  tone  of  affection,  which,  by  de- 
grees, becomes  more  distinct  as  the  iWpas  of  thought  enter  ; 
for  the  ideas  of  thought  derived  from  the  affections  give  ex- 
pression to  all  angelic  speech,  on  which  subject  see  its  prop- 
er article.  Into  their  affections,  which  all  proceed  from 
innocence,  are  first  insinuated  such  things  as  appear  before 
their  eyes,  and  are  delightful ;  and  as  these  thino-s  are 
from  a  spiritual  origin,  the  things  of  heaven  flow  in  into 
them  at  the  same  time,  by  which  their  interiors  are  opened, 
and  thus  they  are  every  day  perfected  :  after  the  period  of 
this  first  age,  they  are  translated  into  another  heaven,  where 
they  are  instructed  by  masters :  and  so  they  proceed. 

Infants  are  instructed  principally  by  representatives  ade- 
quate to  their  capacities,  the  beauty  of  which,  and  the  ful- 
ness of  wisdom  which  they  derive  from  an  interior  ground, 
exceed  all  belief;  thus  by  degrees  intelligence  is  insinuated 
into  them,  which  derives  its  soul  from  good.     It  is  here  al- 


4  CONCERNING  INFANTS  IN  HEAVEN.  [6. 

lowed  to  mention  two  representatives,  which  it  was  granted 
me  to  see,  from  which  a  conclusion  may  be  formed  in  re- 
gard to  the  rest.  They  first  represented  the  Lord  rising 
from  the  sepulchre,  and  at  the  same  time  the  unition  of  His 
Human  with  the  Divine,  which  they  effected  in  a  manner  so 
wise  as  to  exceed  all  human  wisdom,  and  at  the  same  time 
in  an  innocent,  infantile  manner :  they  also  presented  the 
idea  of  a  sepulchre,  but  not  at  the  same  time  the  idea  of  the 
Lord,  except  so  remotely  that  it  was  scarcely  perceived  to 
be  the  Lord  only  as  it  were  at  a  distance,  by  reason  that  in 
the  idea  of  a  sepulchre  there  is  something  dismal  or  funereal, 
which  they  thus  removed  :  afterwards  they  admitted  with 
discretion  into  the  sepulchre  something  atmospherical,  ap- 
pearing as  thin  watery,  by  which  they  signified  spiritual  life 
in  baptism,  yet  again  by  a  decent  removal  [of  every  thing 
dismal  or  funereal.]  Afterwards  I  saw  represented  by  them 
the  Lord's  descent  to  those  who  were  in  prison,  and  His 
ascent  with  the  prisoners  into  heaven,  and  this  with  incom- 
parable prudence  and  piety ;  and,  what  was  peculiarly  in- 
fantile, they  let  down  small  cords  almost  invisible,  very  soft 
and  tender,  by  which  they  assisted  the  Lord  in  His  ascent ; 
influenced  always  by  a  holy  fear,  lest  any  thing  in  the  rep- 
resentative should  border  upon  any  thing  destitute  of  the 
spiritual  celestial :  not  to  mention  other  representatives  in 
use  amongst  them,  and  by  which  they  are  brought  into  the 
knowledges  of  truth  and  the  aftections  of  good,  as  by  sports 
suitable  to  the  minds  of  infants. 

The  quality  of  their  tender  understanding  was  also  shown 
to  me  :  when  I  repeated  the  Lord's  prayer,  and  on  this  occa- 
sion they  liowed  in  from  their  intellectuals  into  the  ideas  of 
my  thought,  it  was  apperceived  that  their  influx  was  so  ten- 
der and  soft,  as  to  be  nearly  that  of  affection  only ;  and  at 
the  same  time  it  was  observed  on  the  occasion,  that  their  in- 
tellectual was  open  even  from  the  Lord,  for  what  proceeded 
from  them  was  like  something  transfluent,  or  as  if  it  only 
flowed  through  them :  the  Lord  also  flows  in  chiefly  from 
the  inmost  into  the  ideas  of  infants,  for  nothing  closes  those 
ideas,  as  with  adults,  no  false  obstructing  the  understanding 
of  truth,  nor  any  life  of  evil  obstructing  the  reception  of 
good,  and  thus  the  reception  of  wisdom.  From  these  con- 
siderations it  may  be  manifest,  that  infants  do  not  come  in- 
stantly after  death  into  an  angelic  state,  but  that  they  are 
successively  introduced  by  the  knowledges  of  good  and 
truth,   and  this  according  to  all  heavenly  order  :    for  the 


6.]  CONCERNING  INFANTS  IN  HEAVEN.  5 

smallest  of  all  things  of  their  natural  disposition  are  known 
to  the  Lord ;  wherefore,  according  to  all  and  singular  the 
movements  of  their  inclination,  they  are  led  to  receive  the 
truths  of  good  and  the  goods  of  truth. 

In  what  manner  all  things  are  insinuated  into  them  by  de- 
lights and  pleasantnesses  which  are  suited  to  their  temper, 
has  been  also  shown  to  me  ;  for  it  was  given  me  to  see  in- 
fants handsomely  clothed,  having  their  breasts  adorned  with 
garlands  of  flowers  resplendent  with  the  most  pleasing  and 
celestial  colours,  which  also  encircle  their  tender  arms ;  on 
a  certain  occasion  it  was  also  given  me  to  see  infants  with 
their  tutoresses  accompanied  by  virgins  in  a  paradisiacal 
garden,  not  consisting  so  much  of  ornamental  trees,  as  of 
laurel  espaliers,  and  thus  of  porticos  with  paths  conducting 
towards  the  interior  parts  ;  the  infants  themselves  were  cloth- 
ed in  the  manner  mentioned  above,  and  when  they  entered 
in,  a  most  delightful  splendour  was  imparted  to  the  flowers 
above  the  entrance ;  hence  it  may  be  manifest  what  is  the 
quality  of  their  delights,  and  also  that  by  pleasantnesses  and 
delights  they  are  introduced  into  the  goods  of  innocence 
and  charity,  which  goods  are  continually  insinuated  from 
the  Lord  by  those  delights  and  pleasantnesses. 

It  was  shown  me  by  a  mode  of  communication  familiar  in 
the  other  life,  what  is  the  nature  of  the  ideas  of  infants  when 
they  see  any  objects  ;  it  was  as  if  all  and  singular  things 
were  alive,  whence  in  every  idea  of  their  thought  there  is 
life  :  and  it  was  perceived  that  the  ideas  which  infants  on 
earth  have  are  nearly  similar,  when  they  are  engaged  in 
their  little  pastimes,  for  as  yet  they  have  not  the  reflection, 
such  as  adults  have,  to  know  what  is  inanimate. 

It  was  said  above,  that  infants  are  of  a  temper  either  ce- 
lestial or  spiritual  :  they  who  are  of  a  celestial  temper  are 
well  distinguished  from  those  who  are  of  a  spiritual  temper ; 
the  former  think,  speak,  and  act  with  a  greater  degree  of 
softness,  so  that  scarce  any  thing  appears  but  as  something 
flowing  from  the  good  of  love  to  the  Lord  and  towards  other 
infants  ;  whereas  the  latter  do  not  express  so  much  softness, 
but  in  singular  the  things  appertaining  to  them  there  is  mani- 
fested a  sort  of  fluttering  like  the  wings  of  birds,  which  is 
also  evident  from  their  indignation  :  not  to  mention  other 
marks  of  distinction. 

It  may  be  supposed  by  many,  that  infants  remain  infants 
in  heaven,  and  that  they  are  as  infants  among  the  angels. 
They  who  are  in  ignorance  of  what  an  angel  is  may  have 
1* 


6  CONCERNING  INFANTS  IN  HEAVEN.  [6. 

been  confirmed  in  this  opinion  from  the  images  occasionally 
exhibited  in  temples,  where  angels  are  exhibited  as  infants  : 
but  the  case  is  altogether  otherwise :  intelligence  and  wis- 
dom are  what  make  an  angel,  and  so  long  as  infants  are 
without  intelligence  and  wisdom,  they  associate  indeed  with 
angels,  yet  they  are  not  angels ;  but  when  they  are  intelli- 
gent and  wise,  they  then  first  become  angels  ;  yea,  what  I 
have  wondered  at,  they  then  no  longer  appear  as  infants, 
but  as  adults,  for  then  they  are  no  longer  of  an  infantile 
disposition,  but  of  a  more  adult,  angelic  temper  :  intelligence 
and  wisdom  produce  this  effect.  The  reason  why  infants, 
as  they  are  perfected  in  intelligence  and  wisdom,  appear 
more  adult,  thus  as  lads  and  young  men,  is,  because  intelli- 
gence and  wisdom  constitute  essential  spiritual  nourish- 
ment ;*  therefore  the  things  which  nourish  their  minds 
nourish  also  their  bodies,  and  this  from  correspondence,  for 
the  form  of  the  body  is  nothing  but  an  external  form  of  the 
interiors.  It  is  to  be  noted,  that  infants  in  heaven  do  not 
advance  in  age  beyond  early  youth,  and  stop  at  that  period 
to  eternity.  That  I  might  know  of  a  certainty  that  this  is 
the  case,  it  has  been  given  me  to  discourse  with  some  who 
have  been  educated  as  infants  in  heaven,  and  who  had 
grown  up  there :  with  some  also  when  they  were  infants, 
and  afterwards  with  the  same  when  they  became  youths  ; 
and  I  have  heard  from  them  the  career  of  their  life  from  one 
age  to  another. 

That  innocence  is  the  receptacle  of  all  things  of  heaven, 
and  thus  that  the  innocence  of  infants  is  the  plane  of  all  the 
affections  of  good  and  truth,  may  be  manifest  from  what  was 
shown  above  concerning  the  innocence  of  the  angels  in 
heaven,  viz.  that  innocence  consists  in  being  willing  to  be 
led  of  the  Lord,  and  not  of  self,  consequently  that  man  is  so 
far  in  innocence  as  he  is  removed  from  his  own  proprium, 
and  so  far  as  any  one  is  removed  from  his  own  proprium, 
that  so  far  he  is  in  the  proprium  of  the  Lord  ;  the  proprium 
of  the  Lord  is  what  is  called  the  Lord's  justice  and  merit. 
But  the  innocence  of  infants  is  not  genuine  innocence,  be- 

*  That  spiritual  food  is  science,  intelli"'ence  and  wisdom,  thus  the  £;-ood  and 
truth  from  which  those  things  are  derived,  n.  3114.  4459,  4792,  5147,  3293,  5340, 
5M2,  5410,  542G,  5576,  5582,  5588,  5G56,  85G2,  9003.  Hence  that  food  in  a  spir- 
itual sense  is  every  thing  which  comes  forth  from  tlie  mouth  of  the  Lord,  n.  G81. 
That  bread  signifies  all  food  in  general,  therefore  it  signifies  ever}'  good,  celes- 
tial and  spiritual,  n.  27(;,  G80,  21G5,  2177,  3478,  G118,  8410.  The  reason'  is,  be- 
cause  those  things  nourish  the  mind,  which  is  of  the  internal  man,  n.  4459,  5293, 
6576,  6277;  8118. 


6.]  CONCERNING  INFANTS  IN  HEAVEN.  7 

cause  as  yet  it  is  without  wisdom  ;  genuine  innocence  is  wis- 
dom, for  so  far  as  any  one  is  wise,  so  far  he  loves  to  be  led 
of  the  Lord  ;  or,  what  is  the  same  thing,  so  far  as  any  one 
is  led  of  the  Lord,  so  far  he  is  wise.  Infants,  therefore,  are 
led  from  external  innocence,  in  which  they  tirst  are,  which 
is  called  the  innocence  of  infancy,  to  internal  innocence, 
which  is  the  innocence  of  wisdom  ;  this  latter  innocence  is 
the  end  of  all  their  instruction  and  progress;  wherefore, 
when  they  come  to  the  innocence  of  wisdom,  the  innocence 
of  infancy,  which  in  the  mean  time  had  served  them  as  a 
plane,  is  then  conjoined  to  them.  The  nature  and  quality 
of  the  innocence  of  infants  was  represented  to  me  by  a  kind 
of  wooden  image  almost  void  of  life,  which  is  vivified  in  pro- 
portion as  they  are  perfected  by  the  knowledges  of  truth  and 
the  affections  of  good  ;  and  afterwards  was  represented  the 
quality  of  genuine  innocence  by  a  most  beautiful  infant  alto- 
gether alive  and  naked ;  for  the  innocents  themselves,  who 
are  in  the  inmost  heaven,  and  thus  nearest  to  the  Lord,  ap- 
pear before  the  eyes  of  other  angels  no  otherwise  than  as  in- 
fants, and  some  of  them  naked,  for  innocence  is  repre- 
sented by  nakedness  which  excites  no  shame,  as  is  written 
concerning  the  first  man  and  his  wife  in  paradise.  Gen.  chap, 
ii.  25 ;  wherefore,  also,  when  their  state  of  innocence  perish- 
ed, they  were  ashamed  of  nakedness,  and  hid  themselves 
chap.  iii.  7,  10,  IL  In  a  word,  the  wiser  the  angels  are, 
so  much  the  more  innocent  they  are,  and  the  more  innocent 
they  are,  so  much  the  more  they  appear  to  themselves  like 
infants :  hence  it  is  that  infancy,  in  the  Word,  signifies  in- 
nocence [see  above.] 

I  have  discoursed  with  the  angels  concerning  infants,  in- 
quiring whether  they  were  pure  from  evils,  because  they 
have  no  actual  evils,  like  adults;  but  I  was  told,  that  they 
are  equally  in  evil,  yea,  that  they  in  like  manner  are  nothing 
but  evil  ;*  but  that  they,  like  all  angels,  are  withheld  from 
evil,  and  are  held  in  good  by  the  Lord,  insomuch  that  it  ap- 
pears to  them  as  if  they  were  in  good  of  themselves  :  where- 
fore also  infants,  after  they  become   adults  in  heaven,  lest 

*  That  all  men  whatsoever  are  born  into  evils  of  every  kind,  insomuch  that 
their  proprium  [or  selfhood]  is  nothing-  but  evil,  n.  210,  215,  731,  874,  875  87G 
987,  1047,  2307,  2308,  3518,  3701,  3812,  8480,  8550,  10283,  10284,  10286,  1073L 
That  man,  therefore,  must  be  re-born,  that  is,  regenerated,  n.  3701.  That  the 
hereditary  evil  of  man  consists  in  loving  himself  above  God,  and  the  world  above 
heaven,  and  in  making  no  account  of  his  neighbour  in  comparison  with  himself, 
except  only  for  the  sake  of  himself,  thus  in  regarding  himself  alone,  so  that  it  con- 
sists in  the  love  of  self  and  of  the  world,  n.  Gy4;  731,  4317,  56G0.    That  from  the 


8  CONCERNING  INFANTS  IN  HEAVEN.  [6. 

they  should  entertain  a  false  opinion  concerning  themselves, 
and  imagine  that  the  good  appertaining  to  them  is  from  them, 
and  not  from  the  Lord,  are  remitted  occasionally  into  their 
own  evils,  which  they  have  received  hereditarily,  and  are  left 
in  them  until  they  know,  acknowledge,  and  believe,  that  the 
case  is  so.  A  certain  one,  who  died  an  infant,  but  who 
grew  up  in  heaven,  [he  was  the  son  of  a  certain  king,]  was 
in  a  similar  opinion :  wherefore  he  was  remitted  into  the  life 
of  evils  in  which  he  was  born,  and  then  I  perceived,  from 
the  sphere  of  his  life,  that  he  had  a  disposition  to  domineer 
over  others,  and  that  he  made  light  of  adulteries,  which  evils 
he  had  derived  hereditarily  from  his  parents ;  but  after  he 
acknowledged  that  he  was  of  such  a  quality,  he  was  then 
again  received  amongst  the  angels  with  whom  he  was  be- 
fore associated.  No  one  in  the  other  life  ever  suffers  pun- 
ishment on  account  of  hereditary  evil,  because  it  is  not  his ; 
thus  it  is  no  fault  of  his  that  he  is  of  such  a  quality ;  but 
he  suffers  punishment  on  account  of  the  actual  evil  which  is 
his  own,  thus  in  proportion  as  he  has  appropriated  to  him- 
self hereditary  evil  by  actual  life.  The  reason  why  infants, 
when  they  become  adult,  are  remitted  into  a  state  of  their 
hereditary  evil,  is,  not  that  they  may  suffer  punishment  for 
it,  but  that  they  may  learn  that  of  themselves  they  are  noth- 
ing but  evil,  and  that  by  the  mercy  of  the  Lord  they  are 
taken  out  of  the  hell  which  appertains  to  them  [quod  apud 
eos\,  and  introduced  into  heaven,  which  introduction  is  not 
for  any  merit  of  their  own,  but  from  the  Lord ;  and  thus  to 
prevent  their  boasting  before  others  of  any  good  that  apper- 
tains to  them,  since  this  is  contrary  to  the  good  of  mutual 
love,  as  it  is  contrary  to  the  truth  of  faith. 

On  several  occasions,  when  some  infants  have  been  to- 
gether with  me  in  choirs,  at  a  time  when  they  were  as  yet 
altogether  infantile,  their  speech  was  heard  as  somewhat 
tender  and  inordinate,  proving  that  they  did  not  yet  act  in 
unity,  as  they  do  afterwards  when  they  become  more  adult ; 
and,  what  surprised  me,  the  spirits  attendant  on  me  could 
not  refrain  from  leading  them  to  speak,  such  desire  being 
innate  in  spirits ;    but  it  was  observed,  on   all  these  occa- 

love  of  self  and  of  the  world,  wlien  those  loves  predominate,  come  all  evils,  n.  1307, 
1308, 1321, 1594,  1691,  3413,  7255,  7376,  7480,  7488,  8318,  9335,  9348,  10038, 
10742.  Which  evils  are  contempt  of  others,  enmitv,  hatred^  revenge,  cruelty,  de- 
ceit, n.  6667,  7372,  7373,  7374,  9348,  10038,  1074^.  And  that  from  these  evils 
comes  all  that  is  false,  n.  1047, 10283, 10284,  10286.  That  those  loves  rush  head- 
long so  far  as  the  reins  are  given  them,  and  that  the  love  of  self  aspires  even  to  the 
throueofGod.n.  7375.8678. 


C]  CONCERNING  INFANTS  IN  HEAVEN.  9 

sions,  that  the  infants  resisted,  not  being  willing  so  to  speak, 
which  refusal  and  resistance  were  attended  with  a  species  of 
indignation,  as  I  have  often  apperceived;  and  when  they 
had  any  liberty  given  them  of  speaking,  they  said  only  that 
it  is  not  so :  I  have  been  instructed  that  such  is  the  tempta- 
tion of  infants,  in  order  to  accustom  and  inaugurate  them, 
not  only  in  resisting  what  is  false  and  evil,  but  also  to  teach 
them  that  they  should  not  think,  speak,  and  act  from  anoth- 
er, consequently  that  they  should  not  suffer  themselves  to  be 
led  by  any  other  than  the  Lord  alone. 

From  the  considerations  above  adduced,  it  may  evidently 
appear  what  is  the  nature  of  the  education  of  infants  in 
heaven,  viz.  that  by  the  intelligence  of  truth  and  the  wis- 
dom of  g:iod  they  are  introduced  into  angelic  life,  which  is 
love  to  the  Lord  and  mutual  love,  in  which  loves  is  inno- 
cence. But  how  contrary  the  education  of  infants  on  earth 
is,  in  many  cases,  may  be  manifest  from  the  following  ex- 
ample :  I  was  in  the  street  of  a  great  city,  and  I  saw  little 
boys  fighting  with  each  other,  whilst  a  crowd  flocked  round 
them,  enjoying  the  sight  with  much  gratification,  and  I  was 
informed,  that  the  parents  themselves  excite  their  little  boys 
to  such  combats :  the  good  spirits  and  angels,  who  saw 
through  my  eyes  what  was  passing,  expressed  such  aversion 
at  the  sight,  that  I  perceived  their  horror,  and  especially  at 
this  consideration,  that  the  parents  incited  them  to  such 
things ;  they  said,  that  thus  in  early  life  parents  extinguish 
all  mutual  love,  and  all  innocence,  which  infants  receive 
from  the  Lord,  and  initiate  them  into  hatred  and  revenge ; 
consequently  that  they  studiously  exclude  their  children 
from  heaven,  where  there  is  nothing  but  mutual  love.  Let 
parents,  therefore,  who  wish  well  to  their  children,  beware 
of  such  practices. 

What  the  diiference  is  between  those  who  die  infants  and 
those  who  die  adults,  shall  also  be  shown.  They  who  die 
adults  have  a  plane  acquired  from  the  earthly  and  material 
world,  which  plane  they  carry  along  with  them  :  this  plane 
is  their  memory  and  its  corporeal  natural  affection  ;  this  re- 
mains fixed,  and  is  then  quiescent ;  but  still  it  serves  their 
thought  after  death  as  an  ultimate  plane,  for  the  thought 
flows  in  into  it :  hence  it  is,  that  such  as  that  plane  is,  and 
such  as  is  the  correspondence  of  the  rational  with  the  things 
contained  in  it,  such  after  death  is  the  man.  But  infants 
who  die  infants,  and  are  educated  in  heaven,  have  not  such 
a  plane,  but  a  spiritual  natural  plane,  inasmuch  as  they  de^ 


10  EXPLANATION  OF  GENESIS  XIV.  5.  [6. 

rive  nothing  from  the  material  world  and  the  terrestrial 
body,  wherefore  they  cannot  be  in  such  gross  affections  and 
consequent  thoughts,  for  they  derive  all  things  from  heaven. 
Moreover,  infants  do  not  know  that  they  had  been  born 
in  the  world,  wherefore  they  believe  themselves  born  in 
heaven ;  consequently  they  do  not  know  of  any  other  nativi- 
ty than  what  is  spiritual,  which  is  effected  by  the  knowledges 
of  good  and  truth,  and  by  intelligence  and  wisdom,  by  vir- 
tue whereof  man  is  man ;  and  whereas  these  are  from  the 
Lord,  they  believe,  and  love  to  believe,  that  they  are  of  the 
Lord  Himself.  Nevertheless  the  state  of  men  who  grow  up 
to  years  of  maturity  on  earth,  may  become  equally  perfect 
as  the  state  of  infants  who  grow  up  in  heaven,  provided  they 
remove  corporeal  and  terrestrial  loves,  which  are  the  loves 
of  self  and  of  the  world,  and  in  their  place  receive  spiritual 
loves. 


From  ^'  Arcana.  Coekstia. :  or  Heavenly  Mysteries  contained  in  the  Sacred  Scrip- 
tures, or  Word  of  the  Lord,  manifested  and  laid  open;  be^nning  ivith  the  Book 
of  Genesis.  Interspersed  with  Relations  of  wonderful  Tilings  seen  in  the  icorld 
of  Spirits  and  the  Heaveti  of  Angels :"  a  %oork  of  Emanuel  Swedenborg. 

Explanation  of  Genesis  xiv.  5. 

Tivelve  years  they  served  Chedorlaomer,  and  in  the  thir- 
teenth year  they  rebelled.  Twelve  years  they  served  Chedor- 
laomer, signifies,  that  evils  and  falses  did  not  appear  in  child- 
hood, but  were  subservient  to  apparent  goodnesses  and 
truths  :  And  in  the  thirteenth  year  they  rebelled,  signifies  the 
beginning  of  temptations  in  childhood. 

"  Twelve  years  they  served  Chedorlaomer."  That  by  these 
words  is  signified,  that  evils  and  falses  did  not  appear  in 
childhood,  but  were  subservient  to  apparent  goodnesses  and 
truths,  appears  from  the  representation  and  signification  of 
Chedorlaomer,  and  also  of  those  who  were  subservient,  con- 
cerning whom  see  above,  verse  1,  and  likewise  from  the  sig- 
nification of  twelve  :  Chedorlaomer,  with  those  who  are  nam- 
ed above,  verse  2,  signifies  apparent  goodnesses  and  truths 
appertaining  to  the  Lord,  consequently  the  external  man  as 
to  those  goodnesses  and  truths.  In  the  present  case  Chedor- 
laomer in  the  complex  denotes  all  those  who  are  named, 
verse  2,  as  also  appears  from  what  follows,  and  likewise  from 
this  consideration,  that  he  was  king  of  Elam,  the  significa- 


6^]  EXPLANATION  OF  GENESIS  XIV.  5.  11 

tion  whereof  was  mentioned  above,  as  denoting  faith  ground- 
ed in  charity,  consequently,  in  the  present  case,  truth  and 
goodness,  for  faith  and  tlie  things  appertaining  thereto  are 
nothing  but  truths,  and  charity  and  the  things  appertaining 
to  charity  are  nothing  but  goodnesses ;  but,  in  the  present 
case,  these  goodnesses  are  the  goodnesses  of  infancy,  which, 
although  they  appear  good,  yet  are  not  good,  so  long  as  he- 
reditary evil  contaminates  and  defiles  them,  inhering  and 
adhering  thereto  through  self-love  and  the  love  of  the  world. 
Whatever  is  of  self-love  or  of  the  love  of  the  world,  appears, 
during  infancy  and  childhood,  as  if  it  was  good  ;  but  still  it  is 
not  good,  and  yet  it  is  to  be  called  good,  so  long  as  it  apper- 
tains to  infants  or  children,  who  as  yet  are  ignorant  of  what 
is  truly  good ;  this  ignorance  excuses  them,  and  their  inno- 
cence gives  an  appearance  of  goodness  to  whatever  they 
think  or  do.    But  the  case  is  otherwise  when  man  is  instruct- 
ed, and  becomes  acquainted  with  what  is  good  and  evil ; 
such  goodness  and  truth  as  appertain  to  children  before  they 
are  instructed,  are  signified  by  Chedorlaomer.     By  their  serv- 
ing twelve  years  is  signified   all  the  time  during  the  exist- 
ence of  such  goodness  and  truth,  for  twelve  signifies  in  an  in- 
ternal sense   all  things  appertaining  to  faith  grounded  in 
charity,  in  like  manner  as  Elam,  Gen.  x.  22 ;  and  so  long  as 
such  goodness  and  truth  are  with  man,  whether  it  be  in  his 
childhood,  or  in  any  other  period  of  his  life,  evils  and  falses 
can  have  no  effect ;  that  is,  evil  spirits  do  not  attempt  to  do 
any  thing,  or  to  occasion  any  evil,  as  it  is  very  evident  in  the 
case  of  infants,  of  well-disposed  children,  and  of  the  simple 
in  heart,  with  whom,  although  evil  spirits,  or  the  very  worst 
of  the  diabolical  crew  were  present,  still  they  could  not  ef- 
fect any  thing,  but  are  subdued,  which  is  here  signified  by 
serving  Chedorlaomer  twelve  years ;  the  reason  why  at  that 
time  they  are  subdued,  and   subservient,  is,  because  man 
has  not  yet  acquired  to  himself  a  sphere  of  lusts  and  falsi- 
ties; for  it  is  not  allowed  evil  spirits  and  genii  to  operate 
except  on  those  things  which  man  has  actually  procured  to 
himself,  not  upon  those  things  which  he  receives  heredita- 
rily ;  wherefore  before  man  procures  to  himself  such  spheres, 
the  evil  spirits  are  subservient;  but  as  soon  as  ever  he  pro- 
cures such  spheres,  then  the  evil  spirits  infuse  themselves 
into  him,  and  endeavour  to  gain  the  dominion,  for  then  they 
are  in  man's  own  essential  sphere,  and  there  find  a  kind  of 
delight,  or  their  own  essential  life;  where  the  carcass  is, 
there  are  the  eagles. 


12  EXPLANATION  OF  GENESIS  XIV.  5.  [6. 

"  And  in  the  thirteenth  year  they  rebelled."  That  by  these 
words  is  signified  the  beginning  of  temptation  in  childhood, 
appears  from  the  signification  of  the  thirteenth  year,  and 
from  the  signification  of  rebelling ;  the  thirteenth  year  is  the 
intermediate  between  the  twelfth  and  the  fourteenth  year ; 
what  is  signified  by  twelve  has  been  already  explained,  and 
what  by  fourteen  will  be  explained  presently ;  the  intermedi- 
ate between  no  temptation  and  temptation  is  thirteen.  What 
is  signified  by  rebelling  may  appear  from  this  consideration, 
that  it  is  predicated  of  evils  appertaining  to  man,  or  of  evil 
spirits,  when  they  begin  to  arise  and  to  infest,  after  they 
have  been  in  a  state  of  subjection  or  servitude :  evils  or  evil 
spirits  rebel,  in  proportion  as  man,  who  is  desirous  to  be 
principled  in  what  is  good  and  true,  confirms  with  him- 
self any  evils  and  falses,  or  in  proportion  as  lusts  and  falsi- 
ties insinuate  themselves  into  goodnesses,  and  truths ;  for  in 
lusts  and  falsities  is  the  life  of  evil  spirits,  but  in  goodnesses 
and  truths  is  the  life  of  angels,  and  hence  arise  infestation 
and  combat ;  this  is  the  case  with  all  who  have  conscience, 
and  still  more  with  the  Lord  when  a  child,  who  had  percep- 
tion ;  with  those  who  have  conscience,  there  arises  hence 
a  mute  or  still  pain  [dolor  mutus],  but  with  those  who  have 
perception,  an  acute  or  sharp  pain,  and  so  much  the  more 
acute,  as  the  perception  is  more  interior ;  hence  it  may  ap- 
pear what  was  the  quality  and  degree  of  the  Lord's  tempta- 
tions in  comparison  with  man's,  inasmuch  as  he  had  an  in- 
terior and  inmost  perception,     n.  1667,  1668. 


PUBLISHED  UNDER  THE  DIRECTION  OF  THE 

^Boston  Socutfi  of  tje  ISTeto  JrrusaUm, 

AND  SOLD  BY 

ADONIS  HOWARD, 

SCHOOL  STREET,  NEAR  WASHINGTON  STREET. 


OF  THE( 

NEW    JERUSALEM, 

AND 

ITS    HEAVENLY    DOCTRINE, 

AS  REVEALED  FROM  HEAVEN: 

TO    WHICH    ARE    PREFIXED 

SOME  OBSERVATIONS 

CONCERNING    THE 

NEW  HEAVEN  AND  THE  NEW  EARTH. 


TRANSLATED  FROM  THE  LATIN  OF 

EMANUEL  '  SWEDENBORG, 

ORIGINAlXy    PUBLISHED    IN   THE    TEAR   1758. 


Seek  ye  first  the  Kingdom  of  GOD,  and  all  Things  shall  be  added  unto  you. 

Matt.  vi.  33. 


FOURTH  AMERICAN   EDITION, 

FROM  THE  FIFTH  LONDON  EDITION. 


JJoston : 

PUBLISHED   BY  ADONIS   HOWARD, 

School  Street,  near  Washiagton  Street. 

1829. 


»»%%%  •••-•    t  e^  '■•>*,  1^ 


.♦•rv^  ft*^ 


ADVERTISEMENT. 


In  the  present  edition  of  the  following  work, 
the  Extracts  from  the  Arcana  Coelestia,  which 
form  much  the  greater  portion  of  the  original 
treatise,  are  omitted.  Those  extracts  contain 
a  great  variety  of  additional  particulars  re- 
specting the  various  subjects  treated  of;  and 
those  readers  who  wish  to  obtain  an  extensive 
acquaintance  with  those  important  subjects, 
will  find  their  account  in  a  diligent  study  of  the 
work  in  its  entire  form. 

One  peculiarity  in  the  translation  it  may  be 
proper  to  mention  ;  which  is,  the  use  of  the  ad- 
jective absolute ;  as.  The  Divine^  instead  of  The 
Divine  Being  or  Principle,  This  peculiarity  has 
been  retained,  as  being  the  literal  translation 
of  the  Latin  term. 

For  the  convenience  of  reference,  the  sec- 
tions are  numbered  as  in  the  original  work. 


CONTENTS. 


Page. 

Of  the  New  Heaven  and  New  Earth,  and  what  is  meant  by  the 

New  Jerusalem ^ 

Introduction  to  the  Doctrine • ^^ 

Of  Good  and  Truth 14 

Of  Will  and  Understanding 16 

Of  the  Internal  and  External  Man 17 

Of  Love  in  general ■^^ 

Of  the  Loves  of  Self  and  of  the  World 22 

Of  Love  towards  the  Neighbour,  or  Charity 26 

Of  Faith 33 

Of  Piety 36 

Of  Conscience 38 

Of  Freedom 40 

Of  Merit 43 

Of  Repentance  and  the  Remission  of  Sins 44 

Of  Regeneration 47 

Of  Temptation 49 

Of  Baptism ^1 

Of  the  Holy  Supper ^^ 

Of  the  Resurrection ^4 

Of  Heaven  and  Hell ^^ 

Of  the  Church.  ^^ 


Of  the  Sacred  Scripture,  or  the  Word 58 

Of  Providence ^^ 

Of  the  Lord ^^ 

Of  Ecclesiastical  and  Civil  Government  66 


OF 

THE  NEW  JERUSALEM, 

AND  ITS 

HEAVENLY  DOCTRINE. 


Of  the    New  Heaven   and  New   Earth,   and  what  is 

MEANT    BY    THE    NeW    JERUSALEM. 

1.  It  is  written  in  the  Apocalypse,  "I  saw  a  new  heaven 
and  a  new  earth ;  for  the  first  heaven  and  the  first  earth  had 
passed  away.  And  I  saw  the  holy  city,  New  Jerusalem, 
coming  down  fi-om  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband.  The  city  had  a  wall  great  and 
high,  which  had  twelve  gates,  and  at  the  gates  twelve  angels, 
and  names  written  thereon,  which  are  the  names  of  the 
twelve  tribes  of  the  children  of  Israel.  And  the  wall  of  the 
city  had  twelve  foundations,  and  in  them  the  names  of  the 
twelve  apostles  of  the  Lamb.  And  the  city  lieth  four  square, 
and  the  length  is  as  large  as  the  breadth.  And  he  measured 
the  city  with  the  reed  twelve  thousand  furlongs;  and  the 
length,  and  the  breadth,  and  the  height  of  it  were  equal. 
And  he  measured  the  wall  thereof,  a  hundred  and  forty  and 
four  cubits,  the  measure  of  a  man,  that  is,  of  an  angel.  And 
the  wall  of  it  was  of  jasper ;  but  the  city  itself  was  pure 
gold,  like  unto  pure  glass  ;  and  the  foundations  of  the  wall  of 
the  city  were  of  every  precious  stone.  And  the  twelve  gates 
were  twelve  pearls ;  and  the  street  of  the  city  was  pure  gold, 
as  it  were  transparent  glass.  The  glory  of  God  enlightened 
it,  and  its  lamp  was  the  Lamb.  And  the  nations  of  them 
which  are  saved  shall  walk  in  the  light  of  it,  and  the  kings 
of  the  earth  shall  bring  their  glory  and  honour  into  it." 
Ch.  xxi.  ver.  1,  2,  12  to  24.  When  man  reads  these  words, 
he  does  not  understand  them  otherwise  than  according  to  the 
sense  of  the  letter,  thus,  that  the  visible  heaven  and  earth  will 
be  dissolved,  and  a  new  heaven  be  created,  and  that  the  holy 
city  Jerusalem  will  descend  upon  the  new  earth,  and  that  it 
will  be,  as  to  its  measures,  according  to  the  description.  But 
1* 


6  OF    THE    XEW    JERUSALEM, 

the  angels  understand  these  things  very  differently ;  that  is, 
what  man  understands  naturally,  they  understand  spiritually. 
And  as  the  angels  understand  them,  such  is  their  significa- 
tion ;  and  this  is  the  internal  or  spiritual  sense  of  the  Word. 
According  to  this  internal  or  spiritual  sense,  in  which  the 
angels  are,  by  a  new  heaven  and  a  new  earth  is  meant  a  new 
church,  both  in  the  heavens  and  the  earths,  which  shall  be 
spoken  of  hereafter  ;  by  the  city  Jerusalem  descending  from 
God  out  of  heaven,  is  signified  its  heavenly  doctrine  ;  by  the 
length,  breadth  and  height,  which  are  equal,  arQ  signified  all 
the  goods  and  truths  of  that  doctrine,  in  the  complex ;  by  its 
wall  are  meant  the  truths  which  protect  it ;  by  the  measure 
of  the  wall,  which  is  a  hundred  and  forty-four  cubits,  which 
is  the  measure  of  a  man,  that  is,  of  an  angel,  are  meant  all 
those  defending  truths  in  the  complex,  and  their  quality ;  by 
the  twelve  gates  which  are  of  pearls,  are  meant  introductive 
truths ;  which  are  likewise  signified  by  the  twelve  angels  at 
the  gates;  by  the  foundations  of  the  wall,  which  are  of  every 
precious  stone,  are  meant  the  knowledges  whereupon  that 
doctrine  is  founded ;  by  the  twelve  tribes  of  Israel,  and  also 
by  the  twelve  apostles,  are  meant  all  things  of  the  church  in 
general  and  in  particular  ;  by  gold  like  unto  pure  glass, 
whereof  the  city  and  its  streets  were  built,  is  signified  the 
good  of  love,  from  which  the  doctrine  and  its  truths  are  made 
transparent;  by  the  nations  who  are  saved,  and  the  kings  of 
the  earth  who  bring  glory  and  honour  into  the  city,  are 
meant  all  from  the  church  who  are  in  goods  and  truths ;  by 
God  and  the  Lamb  is  meant  the  Lord,  as  to  the  essential 
Divine  and  the  Divine  Human.  Such  is  the  spiritual  sense 
of  the  Word,  to  which  the  natural  sense,  wiiich  is  that  of 
the  letter,  serves  as  a  basis ;  nevertheless  these  two  senses, 
the  spiritual  and  the  natural,  make  one  by  correspondences. 
It  is  not,  however,  the  design  of  the  present  work  to  prove, 
that  such  a  spiritual  meaning  is  involved  in  the  fore-men- 
tioned passages,  but  it  may  be  seen  proved  at  large  in  the 
Arcana  Ccelestia,  in  the  following  places.  That  by  earth, 
in  the  Word,  is  meant  the  church,  particularly  when  it  is 
applied  to  signify  the  land  of  Canaan,  n.  062,  106G,  1067, 
1262, 1413,  1607, 2928, 3355,  4447, 4535,  5577,  8011, 9325, 
9643.  Because  by  earth,  in  the  spiritual  sense,  is  signified 
the  nation  inhabiting  it,  and  its  worship,  n.  1262.  That  the 
people  of  the  land  signify  those  who  belong  to  the  spiritual 
church,  n.  2928.  That  a  new  heaven  and  new  earth  signify 
something  new  in  the  heavens  and  the  earths,  with  respect 


AND    ITS    HEAVENLY    DOCTRINE.  7 

to  goods  and  truths,  thus  with  respect  to  those  things  that 
relate  to  the  church  in  each,  n.  1733,  1850,  2117,  2118, 
3355,  4535,  10373.  What  is  meant  by  the  first  heaven  and 
the  first  earth,  which  passed  away,  may  be  seen  in  the  small 
Treatise  on  the  last  Judgment  and  the  Destruction  of  Babylon, 
throughout,  but  particularly  from  n.  65  to  72.  That  by  Je- 
rusalem is  signified  the  church  with  regard  to  doctrine,  n. 
402,  3654,  9166.  That  by  cities  [nrbes]  and  cities  [civitates] 
are  signified  the  doctrines  which  belong  to  the  church  and 
religion,  n.  402,  2450,  2712,  2943,  3216,  4492,  4493.  That 
by  the  wall  of  a  city  is  signified  the  defensive  truth  of  doc- 
trine, n.  6419.  That  by  the  gates  of  a  city  are  signified 
such  truths  as  are  introductory  to  doctrine,  and  thereby  to 
the  church,  n.  2943,  4478,  4492,  4493.  That  by  the  twelve 
TRIBES  OF  Israel  were  represented  and  thence  signified  all 
the  truths  and  goods  of  the  church,  in  general  and  in  par- 
ticular, thus  all  things  of  faith  and  love,  n.  3858,  3926,  4060, 
6335.  That  the  same  is  signified  by  the  Lord's  twelve 
APOSTLES,  n.  2129,  2329,  3354,  3488,  3858,  6397.  That 
when  it  is  said  of  the  apostles,  that  they  shall  sit  upon  tivelve 
thrones,  and  judge  the  tivelve  tribes  of  Israel,  it  is  signi- 
fied that  all  are  to  be  judged  according  to  the  goods  and 
truths  of  the  church,  and  of  consequence  by  the  Lord,  from 
whom  those  truths  and  goods  proceed,  n.  2129,  6397.  That 
by  TWELVE  are  signified  all  things  in  their  complex,  n.  577, 
2089,  2129,  2130,  3272,  3858,  3913.  The  same  is  also  sig- 
nified by  a  hundred  and  forty-four,  inasmuch  as  that  num- 
ber is  the  product  of  twelve  multiplied  by  twelve,  n.  7973. 
That  twelve  thousand  has  likewise  the  same  signification,  n. 
7973.  That  all  numbers  in  the  Word  signify  things,  n.  482, 
487,  647, 648,  755, 813, 1963, 198S,  2075,  2252, 3252, 4264, 
6175,  9488,  9659,  10217,  10253.  That  the  products  arising 
from  numbers  multiplied  into  each  other  have  the  same  sig- 
nification with  the  simple  numbers  so  multiplied,  n.  5291, 
5335,  5708,  7973.  That  by  measure  is  signified  the  quality 
of  a  thing  with  respect  to  truth  and  good,  n.  3104,  9603, 
10262.  That  by  the  foundations  of  a  wall  are  signified 
the  knowledges  of  truth  whereupon  doctrinals  are  founded, 
n.  9642.  That  by  a  quadrangular  figure,  or  square,  is 
signified  what  is  perfect,  n.  9717,  9861.  That  by  length 
is  signified  good  and  its  extension,  and  by  breadth  is  signi- 
fied truth  and  its  extension,  n.  1613,  9487.  That  by  pre- 
cious STONES  are  signified  truths  from  good,  n.  114,  9863, 
9865.     What  is  signified,  both  in  general  and  particular,  by 


8  OF    THE    NEW    JERUSALEM, 

the  precious  stones  in  the  urim  and  thummim,  may  be  seen, 
n.  3862,  9864,  98(36,  9905,  9891,  9895.  What  is  signified 
by  the  jasper,  of  which  the  wall  was  built,  may  be  seen,  n. 
9872.  That  by  the  street  of  the  city  is  signified  the  truth 
of  doctrine  from  good,  n.  2336.  That  by  gold  is  signified 
the  good  of  love,  n.  113,  1551,  1552,  5658,  6914,  6917, 
9510,  9874,  9881.  That  by  glory  is  signified  divine  truth, 
such  as  it  is  in  heaven,  with  the  intelligence  and  wisdom 
thence  derived,  n.  4809, 5292, 5922, 8267, 8427,  9429, 10574. 
That  by  nations  are  signified  those  in  the  church  who  are 
in  good,  and  in  an  abstract  sense  the  goods  of  the  church, 
n.  1059,  1159,  1258,  1260,  1288,  1416,  1849,  4574,  7830, 
9255,  9256.  That  by  kings  are  signified  those  in  the  church 
who  are  in  truths,  and  in  an  abstract  sense  the  truths  of  the 
church,  n.  1672,  2015,  2069,  4575,  5044.  That  the  rites 
at  the  coronations  of  kings  involve  such  things  as  are  of  di- 
vine truth,  but  that  the  knowledge  of  them  at  this  day  is 
lost,  n.  4581,  4966. 

2.  Before  the  new  Jerusalem  and  its  doctrine  are  treated 
of,  some  account  shall  be  given  of  the  new  heaven  and  new 
earth.  It  was  shown  in  the  small  Treatise  concerning  the 
last  Judgment  and  the  Destruction  of  Babylon,  what  is  meant 
by  the  first  heaven,  and  the  first  earth,  which  have  passed 
away.  After  this  event,  that  is,  when  the  last  judgment  was 
finished,  a  new  heaven  was  created  or  formed  by  the  Lord ; 
which  heaven  was  formed  of  ail  those  who,  from  the  advent 
of  the  Lord  even  to  this  time,  had  lived  a  life  of  faith  and 
charity;  as  these  alone  are  forms  of  heaven.  For  the  form 
of  heaven,  according  to  which  all  consociations  and  commu- 
nications there  exist,  is  the  form  of  divine  truth  from  divine 
good,  proceeding  from  the  Lord  ;  and  man  puts  on  this  form, 
as  to  his  spirit,  by  a  life  according  to  divine  truth.  That  the 
form  of  heavenjs  thence  derived,  may  be  seen  in  the  Treatise 
concerning  Heaven  and  Hell,  n.  200  to  212,  and  that  all  the 
angels  are  forms  of  heaven,  n.  51  to  58,  and  73  to  77. 
Hence  it  may  be  known  of  whom  the  new  heaven  is  formed, 
and  thereby  what  is  its  quality,  viz.  that  it  is  altogether 
unanimous.  For  he  that  lives  a  life  of  fiiith  and  charity 
loves  another  as  himself,  and  by  love  conjoins  him  with  him- 
self, and  this  reciprocally  and  mutually ;  for  love  is  conjunc- 
tion in  the  spiritual  world.  Wherefore  when  all  act  in  like 
manner,  then  from  many,  yea,  from  innumerable  individuals, 
consociated  according  to  the  form  of  heaven,  unanimity  ex- 
ists, and   they   become   as  one ;  for  there  is  then  nothing 


AND    ITS    HEAVENLY    DOCTRINE.  9 

which   separates  and  divides,   but  every  thing  conjoins  and 
unites. 

3.  Inasmuch  as  this  heaven  was  formed  of  all  those  who 
had  been  of  such  a  quality  from  the  coming  of  the  Lord  un- 
til the  present  time,  it  is  plain  that  it  is  composed  as  well  of 
Christians  as  of  Gentiles,  but  chiefly  of  infants,  from  all  parts 
of  the  world,  who  have  died  since  the  Lord's  coming;  for  all 
these  were  received  by  the  Lord,  and  educated  in  heaven,  and 
instructed  by  the  angels,  and  then  reserved,  that  they,  to- 
gether with  the  others,  might  constitute  a  new  heaven  ; 
whence  it  may  be  concluded  how  great  that  heaven  is.  That 
all  who  die  infants  are  educated  in  heaven,  and  become  an- 
gels, may  be  seen  in  the  Treatise  concerning  Heaven  and 
Hell,  n.  329,  to  345.  And  that  heaven  is  formed  as  well  of 
Gentiles  as  of  Christians,  n.  318,  to  328. 

4.  Moreover,  with  respect  to  this  new  heaven,  it  is  to  be 
observed,  that  it  is  distinct  from  the  ancient  heavens  which 
were  formed  before  the  coming  of  the  Lord ;  and  yet  there 
is  such  an  orderly  connexion  established  between  them,  that 
they  form  together  but  one  heaven.  The  reason  why  this 
new  heaven  is  distinct  from  the  ancient  heavens  is,  because 
in  the  ancient  churches  there  was  no  other  doctrine  than  the 
doctrine  of  love  and  charity,  and  at  that  time  they  were  un- 
acquainted with  any  doctrine  of  faith  separated  from  those 
principles.  Hence  also  it  is  that  the  ancient  heavens  con- 
stitute superior  expanses,  whilst  the  new  heaven  constitutes 
an  expanse  below  them ;  for  the  heavens  are  expanses  one 
above  another.  In  the  highest  expanses  are  they  who  are 
called  celestial  angels,  many  of  whom  were  of  the  most  an- 
cient church  ;  they  are  called  celestial  angels  from  celestial 
love,  which  is  love  towards  the  Lord :  in  the  expanses  below 
them  are  they  who  are  called  spiritual  angels,  many  of  whom 
were  of  the  ancient  church  ;  they  are  called  spiritual  angels, 
from  spiritual  love,  which  is  charity  towards  the  neighbour  : 
below  these  are  the  angels  who  are  in  the  good  of  faith,  who 
are  they  that  have  lived  a  life  of  faith  ;  to  live  a  life  of  faith, 
is  to  live  each  according  to  the  doctrine  of  his  particular 
church ;  and  to  live  is  to  will  and  to  do.  All  these  heavens, 
however,  make  one  by  a  mediate  and  immediate  influx  from 
the  Lord,  But  a  more  full  idea  concerning  these  heavens 
may  be  obtained  from  what  is  shown  in  the  Treatise  concern- 
ing Heaven  and  Hell,  and  particularly  in  the  article  which 
treats  of  the  two  kingdoms  into  which  the  heavens  in  gen- 
eral are  divided,  n.  20  to  28 ;  and  in  the  article  concerning 


10  OF    THE    NEW    JERUSALEM, 

the  three  heavens,  n,  29  to  40 ;  concerning  mediate  and  im- 
mediate influx  in  the  extracts  from  the  Arcana  Ccelestia, 
after  n.  603 ;  and  concerning  the  ancient  and  most  ancient 
churches  in  a  small  Treatise  on  the  last  Judgment  and  the 
Destruction  of  Babylon,  n.  46. 

5.  This  may  suffice  concerning  the  new  heaven :  now 
something  shall  be  said  concerning  the  new  earth.  By 
the  new  earth  is  understood  a  new  church  upon  earth ;  for 
when  a  former  church  ceases  to  be,  then  a  new  one  is  estab- 
lished by  the  Lord.  For  it  is  provided  by  the  Lord  that 
there  should  always  be  a  church  on  earth,  as  by  means  of 
tlie  church  there  is  a  conjunction  of  the  Lord  with  mankind, 
and  of  heaven  with  the  vi'orld  ;  there  the  Lord  is  known,  and 
therein  are  divine  truths,  by  which  man  is  conjoined  to  him. 
That  a  new  church  is  at  this  time  establishing,  may  be  seen 
in  the  small  Treatise  concerning  the  last  Judgment,  n.  74. 
That  a  new  church  is  signified  by  a  new  earth,  is  from  the 
spiritual  sense  of  the  Word ;  for  in  that  sense  no  particular 
earth  is  understood  by  earth,  but  the  nation  therein,  and  its 
divine  worship ;  this  being  the  spiritual  thing  whereof  earth 
is  representative.  Moreover  by  earth  in  the  Word,  without 
the  name  of  any  particular  country  affixed,  is  signified  the 
land  of  Canaan ;  and  in  the  land  of  Canaan  a  church  had 
existed  from  the  earliest  ages,  which  was  the  reason  why  all 
the  places  therein,  and  in  the  adjacent  countries,  with  their 
mountains  and  rivers,  which  are  mentioned  in  the  Word,  are 
made  representative  and  significative  of  those  things  which 
are  the  internals  of  the  church,  which  are  what  are  called 
its  spiritual  things  ;  hence  it  is,  as  was  observed,  that  by 
earth  in  the  Word,  inasmuch  as  the  land  of  Canaan  is  under- 
stood, is  signified  the  church,  and  in  like  manner  here  by  a 
new  earth.  It  is  therefore  usual  in  the  church  to  speak  of 
the  heavenly  Canaan,  and  by  it  to  understand  heaven.  That 
by  the  land  of  Canaan,  in  the  spiritual  sense  of  the  W^ord,  is 
understood  the  church,  was  shown  in  the  Arcana  Ccelestia 
in  various  places,  of  which  the  following  shall  be  adduced  : 
That  the  most  ancient  church  which  was  before  the  flood, 
and  the  ancient  church  which  was  after  the  flood,  were  in 
the  land  of  Canaan,  n.  567,  3686,  4447,  4454,  4516,  4517, 
5136,  6516,  9327.  That  then  all  places  therein  became  rep- 
resentative of  such  things  as  are  in  the  kingdom  of  the  Lord 
and  in  the  church,  n.  1505,  3686,  4447,  5136.  That  there- 
fore Abraham  was  commanded  to  go  thither,  to  the  intent 
that  amongst  his  posterity,   from  Jacob,    a  representative 


AND    ITS    HEAVENLY    DOCTRINE.  11 

church  might  be  established,  and  the  Word  might  be  written, 
whose  ultimate  should  consist  of  representatives  and  signifi- 
catives  existing  in  that  land,  n.  3686,  4447,  5136,  6516. 
Hence  it  is  that  by  earth  and  the  land  of  Canaan,  in  the 
Word,  is  signified  the  church,  n.  3038,  3481,  3705,  4447, 
4517,  5757,  10658. 

6.  What  is  understood  by  Jerusalem  in  the  Word,  in  its 
spiritual  sense,  shall  also  be  briefly  declared.  By  Jerusa- 
lem is  understood  the  church  with  respect  to  doctrine,  inas- 
much as  at  Jerusalem  in  the  land  of  Canaan,  and  in  no  other 
place,  there  were  the  temple,  the  altar,  the  sacrifices,  and  of 
consequence  all  divine  worship;  wherefore  also  three  festi- 
vals were  celebrated  there  every  year,  to  which  every  male 
throughout  the  whole  land  was  commanded  to  go :  this,  then, 
is  the  reason  why  by  Jerusalem  in  its  spiritual  sense  is  signi- 
fied the  church  with  respect  to  worship,  or,  what  is  the  same 
thing,  with  respect  to  doctrine ;  for  worship  is  prescribed  in 
doctrine,  and  is  performed  according  to  it.  The  reason  why 
it  is  said  the  holy  city,  new  Jerusalem,  descending  from  God 
out  of  heaven,  is,  because,  in  the  spiritual  sense  of  the  Word, 
by  a  city  [civitas']  and  a  city  [urhs']  is  signified  doctrine,  and 
by  a  holy  city  the  doctrine  of  divine  truth,  inasmuch  as  divine 
truth  is  what  is  called  holy  in  the  Word.  It  is  called  the 
New  Jerusalem  for  the  same  reason  that  the  earth  is  called 
new,  because,  as  was  observed  above,  by  earth  is  signified 
the  church,  and  by  Jerusalem  the  church  with  respect  to 
doctrine ;  and  it  is  said  to  descend  from  God  out  of  heaven, 
because  all  divine  truth,  from  whence  doctrine  is,  descends 
out  of  heaven  from  the  Lord.  That  by  Jerusalem  is  not  un- 
derstood a  city,  although  it  was  seen  as  a  city,  appears  man- 
ifestly from  hence,  that  it  is  said  that  its  height  was  as  its 
length  and  breadth,  12000  furlongs,  ver.  16;  and  that  the 
measure  of  its  wall,  ichich  was  144  cubits,  was  the  measure  of 
a  man,  that  is,  of  an  angel,  ver.  17;  and  also  from  its  being 
said  to  be  prepared  as  a  bride  before  her  husband,  ver.  2 ;  and 
afterwards,  the  angel  said.  Come  hither,  I  will  shew  thee  the 
bride,  the  LamVs  wife,  and  he  shewed  me  the  holy  city,  that 
Jerusalem,  ver.  9.  The  church  is  what  is  called  in  the  Word 
the  bride  and  the  wife  of  the  Lord  ;  the  bride  before  conjunc- 
tion, and  the  wife  after  conjunction,  as  may  be  seen  in  the 
Arcana  C(elestia,  n.  3103,  3105,  3164,  3165,  3207,  7022, 
9182. 

7.  As  to  what  particularly  concerns  the  following  doctrine, 
that  also  is  from  heaven,  inasmuch  as  it  is  from  the  spiritual 


12  OF    THE    NEW    JERUSALEM. 

sense  of  the  Word ;  and  the  spiritual  sense  of  the  Word  is 
the  same  with  the  doctrine  which  is  in  heaven.  For  there 
is  a  church  in  heaven  as  well  as  on  earth ;  for  in  heaven 
there  is  the  Word,  and  doctrine  from  theWord ;  there  are  tem- 
ples there  and  preaching  in  them ;  there  are  also  both  ecclesi- 
astical and  civil  governments  there  :  in  short,  there  is  no  other 
difference  between  Jhe  things  which  are  in  heaven,  and  the 
things  which  are  on  earth,  except  that  all  things  in  the 
heavens  are  in  a  more  perfect  state ;  inasmuch  as  all  who 
dwell  there  are  spiritual,  and  things  that  are  spiritual  im- 
mensely exceed  in  perfection  those  that  are  natural.  That 
such  things  exist  in  heaven  may  be  seen  in  the  work 
concerning  Heaven  and  Hell  throughout,  particularly  in  the 
article  concerning  governments  in  heaven,  n.  213  to  220, 
and  also  in  the  article  on  divine  worship  in  heaven,  n.  221 
to  227.  Hence  it  may  plainly  be  seen  what  is  meant  by 
the  holy  city.  New  Jerusalem,  being  seen  to  descend  from 
God  out  of  heaven.  But  I  proceed  to  the  doctrine  itself, 
which  is  for  the  new  church,  and  which  is  called  Heavenly 
Doctrine,  because  it  was  revealed  to  me  out  of  heaven ;  for 
to  deliver  this  doctrine  is  the  design  of  this  work. 


INTRODUCTION  TO  THE  DOCTRINE. 

8.  That  the  end  of  the  church  takes  place  when  there  is 
no  faith  because  there  is  no  charity,  was  shown  in  the  little 
work  concerning  the  last  Judgment  and  the  Destruction  of 
Babylon,  n.  33  to  39.  Now  forasmuch  as  the  churches 
throughout  Christendom  have  distinguished  themselves  sole- 
ly by  such  things  as  relate  to  faith,  and  yet  there  is  no  faith 
where  there  is  no  charity,  therefore  I  will  here  premise  some- 
thing concerning  the  doctrine  of  charity  amongst  the  an- 
cients, before  I  proceed  to  deliver  the  doctrine  of  the  New 
Jerusalem.  It  is  said  the  Churches  in  Christendom,  and 
by  them  are  understood  the  reformed  or  evangelical  churches, 
but  not  the  popish  or  Roman  Catholic  church,  inasmuch  as 
that  is  no  part  of  the  Christian  church ;  because  wherever 
the  church  is,  there  the  Lord  is  worshipped,  and  the  Word 
is  read ;  whereas,  amongst  the  Roman  Catholics,  they  wor- 
ship themselves  instead  of  the  Lord,  forbid  the  Word  to  be 
read  by  the  people,  and  affirm  the  pope's  decree  to  be  equal, 
yea,  superior  to  it. 


AND    ITS    HEAVENLY    DOCTRINE.  13 

9.  The  doctrine  of  cliarity,  which  is  the  doctrine  of  life, 
was  the  essential  doctrine  in  the  ancient  churches  ;  concern- 
ing which  churches  the  reader  may  see  more  in  the  Arcana 
CosLESTiA,  n.  1238,  2385 ;  and  that  doctrine  conjoined  all 
churches,  and  thereby  formed  one  church  out  of  many.  For 
they  acknowledged  all  those  to  be  members  of  the  church, 
who  lived  in  the  good  of  charity,  and  called  them  brothers, 
howsoever  they  might  differ  in  truths,  which  at  this  day  are 
called  matters  of  faith.  In  these  they  instructed  one  another, 
which  was  amongst  their  works  of  charity ;  nor  were  they 
angry  if  one  did  not  accede  to  another's  opinion,  knowing 
that  every  one  receives  truth  in  such  proportion  as  he  is  in 
good.  Forasmuch  as  the  ancient  churches  were  of  such  a 
quality,  therefore  the  members  of  them  were  interior  men, 
and  forasmuch  as  they  were  interior  men,  they  were  wiser 
men.  For  they  who  are  in  the  good  of  love  and  charity,  are, 
with  respect  to  the  internal  man,  in  heaven,  and  in  an  an- 
gelic society  there  which  is  in  similar  good ;  whence  there 
is  an  elevation  of  their  mind  to  interior  things,  and  conse- 
quently they  are  in  wisdom :  for  wisdom  cannot  come  from 
any  other  source  than  from  heaven,  that  is,  through  heaven 
from  the  Lord ;  and  in  heaven  there  is  wisdom  because  those 
who  are  there  are  in  good :  wisdom  consists  in  seeing  truth 
from  the  light  of  truth,  and  the  light  of  truth  is  the  light 
which  is  in  heaven.  But  in  process  of  time  that  ancient 
wisdom  decreased  ;  for  so  far  as  mankind  removed  them- 
selves from  the  good  of  love  to  the  Lord,  and  the  good  of 
love  towards  the  neighbour,  which  love  is  called  charity,  so 
far  also  they  removed  themselves  from  wisdom,  because  they 
so  far  removed  themselves  fi-om  heaven.  Hence  it  was  that 
man  from  internal  became  external,  and  this  successively ; 
and  when  man  became  external,  he  also  became  worldly  and 
corporeal ;  and  when  this  is  his  quality,  he  little  cares  for 
the  things  which  are  of  heaven ;  for  the  delights  of  earthly 
loves,  and  the  evils  which  are  delightful  to  man  from  those 
loves,  then  occupy  him  entirely ;  and  the  things  which  he 
hears  concerning  a  life  after  death,  concerning  heaven  and 
hell,  and  concerning  spiritual  subjects  in  general,  are  then 
as  it  were  without  him,  and  not  within  him,  as  nevertheless 
they  ought  to  be.  Hence  it  is  that  the  doctrine  of  charity, 
which  was  of  such  estimation  amongst  the  ancients,  is  at  this 
day  amongst  the  things  which  are  lost ;  for  who  at  this  day 
knows  what  charity  is,  in  a  genuine  sense,  and  what  our 
neighbour  is,  in  a  genuine  sense  ?  when  nevertheless  that 


14  OF    THE    NEW    JERUSALEM, 

doctrine  not  only  teaches  this,  but  innumerable  things  beside^, 
of  which  not  a  thousandth  part  is  known  at  this  day.  The 
whole  sacred  scripture  is  nothing  else  than  the  doctrine  of 
love  and  charity,  which  the  Lord  also  teaches,  saying,  "  Thou 
shalt  love  the  Lord  thy  God  from  thy  whole  heart,  and  in  thy 
whole  soul,  and  in  thy  whole  mind ;  this  is  the  primary  and 
great  commandment ;  the  second  is  like  unto  it ;  thou  shalt 
love  thy  neighbour  as  thyself:  on  these  two  commandments 
hang  all  the  law  and  the  prophets."  Matt.  xxii.  verses  37,  38, 
89.  The  law  and  the  prophets  are  the  Word  in  general  and 
in  particular. 


OF  GOOD  AND  TRUTH. 

IL  All  things  in  the  universe,  which  are  according  to  di- 
vine order,  have  relation  to  good  and  truth.  Nothing  exists 
in  heaven,  and  nothing  in  the  world,  which  does  not  relate 
to  these  two.  The  reason  is,  because  both,  as  well  good  as 
truth,  proceed  from  the  Divine,  from  whom  are  all  things. 

12.  Hence  it  appears,  that  nothing  is  more  necessary  for 
man  than  to  know  what  good  and  truth  are,  and  how  each 
regards  the  other,  and  in^what  manner  they  are  mutually 
conjoined.  But  it  is  most  necessary  for  the  man  of  the 
church ;  for  as  all  things  of  heaven  have  relation  to  good  and 
truth,  so  also  have  all  things  of  the  church,  inasmuch  as  the 
good  and  truth  of  heaven  are  also  the  good  and  truth  of  the 
church.  It  is  on  this  account  that  good  and  truth  are  first 
treated  of. 

13.  It  is  according  to  divine  order  that  good  and  truth 
should  be  conjoined,  and  not  separated;  thus  that  they 
should  be  one  and  not  two :  for  they  proceed  in  conjunction 
from  the  Divine,  and  they  are  in  conjunction  in  heaven,  and 
therefore  they  should  be  in  conjunction  in  the  church.  The 
conjunction  of  good  and  truth  is  called  in  heaven  celestial 
marriage,  for  all  therein  are  in  this  marriage.  Hence  it  is, 
that,  in  the  Word,  heaven  is  compared  to  marriage,  and  the 
Lord  is  called  Bridegroom  and  Husband,  but  heaven  bride 
and  wife  ;  in  like  manner  the  church.  That  heaven  and  the 
church  are  so  called,  is  because  they  who  are  therein  receive 
divine  good  in  truths. 

14.  All  the  intelligence  and  wisdom  which  angels  possess 
is  from  that  marriage,  and  not  any  of  it  from  good  separate 


AND    ITS    HEAVENLY    DOCTRINE.  15 

from  truth,   nor  from  truth  separate  from  good.     It  is  the 
same  with  men  of  the  church. 

15.  Inasmuch  as  the  conjunction  of  good  and  truth  bear:^ 
resemblance  to  marriage,  it  is  phiin  that  good  loves  truth, 
and  that  truth,  in  its  turn,  loves  good,  and  that  each  desires 
to  be  conjoined  with  the  other.  The  man  of  the  church, 
who  has  not  such  love  and  such  desire,  is  not  in  celestial 
marriage,  consequently  the  church  as  yet  is  not  in  him  ;  for 
the  conjunction  of  good  and  truth  constitutes  the  church. 

16.  Goods  are  manifold  ;  in  general  there  is  spiritual  good 
and  natural  good,  and  both  conjoined  in  genume  moral  good. 
As  goods  are  manifold,  so  also  are  truths,  inasmuch  as  truths 
are  of  good,  and  are  the  forms  of  good. 

17.  As  is  the  case  with  good  and  truth,  so  it  is  in  the  op- 
posite with  evil  and  the  false ;  for  as  all  things  in  the  uni- 
verse, which  are  according  to  divine  order,  have  relation  to 
good  and  truth,  so  all  things  which  are  contrary  to  divine 
order  l>.ve  relation  to  evil  and  the  false.  Again,  as  good 
loves  to  be  conjoined  to  truth,  and  vice  versa,  so  evil  loves 
to  be  conjoined  to  the  false,  and  vice  versa.  And  again,  as 
all  intelligence  and  wisdom  are  born  of  the  conjunction  of 
good  and  truth,  so  all  insanity  and  folly  are  born  of  the  con- 
junction of  evil  and  the  false.  This  conjunction  of  evil  and 
the  false  is  called  infernal  marriage. 

18.  From  the  circumstance  that  evil  and  the  false  are  oppo- 
site to  good  and  truth,  it  is  plain  that  truth  cannot  be  con- 
joined to  evil,  nor  good  to  the  false  of  evil ;  if  truth  be  ad- 
joined to  evil,  it  becomes  truth  no  longer,  but  the  false,  inas- 
much as  it  is  falsified ;  and  if  good  be  adjoined  to  the  false 
of  evil,  it  becomes  good  no  longer,  but  evil,  inasmuch  as  it 
is  adulterated.  Nevertheless  the  false  which  is  not  of  evil 
may  be  conjoined  to  good. 

19.  No  one  who  is  in  evil,  and  thence  in  the  false  from 
confirmation  and  life,  can  know  what  good  and  truth  is,*  for 
he  believes  his  own  evil  to  be  good,  and  thence  he  believes 
his  own  false  to  be  truth  ;  but  every  one  who  is  in  good  and 
thence  in  truth  may  know  what  evil  and  the  false  is.  The 
reason  of  this  is,  because  all  good  and  its  truth  is,  in  its  es- 
sence, celestial,  and  what  is  not  celestial  in  its  essence  is 
still  from  a  celestial  origin ;  but  evil  and  its  false  is  in  its 

*  This  form  of  gi'ammatical  construction  is  retained  in  agreement  with  the  Latin 
of  the  author,  who  frequently  connects  the  terms  love  andwisdom^  good  and  ti-uth, 
evil  and  false,  «fec.  with  a  smgular  verb,  to  intimate  the  indissoluble  conjunction 
existing  between  ihem. 


16  OP    THE    NEW    JERUSALEM, 

essence  infernal,  and  what  is  not  infernal  in  its  essence  has 
nevertheless  its  origin  from  thence ;  and  every  thing  celestial 
is  in  light,  but  every  thing  infernal  is  in  darkness. 


OF  WILL  AND  UNDERSTANDING. 

28.  Man  has  two  faculties  which  constitute  his  life :  one 
is  called  Will,  and  the  other  Understanding  :  they  are 
distinct  from  each  other,  but  so  created  that  they  may  be 
one ;  and  when  they  are  one,  they  are  called  Mind  :  where- 
fore of  these  consists  the  human  mind,  and  all  the  life  of 
man  is  in  them. 

29.  As  all  things  in  the  universe,  which  are  according  to 
divine  order,  have  relation  to  good  and  truth,  so  all  things 
with  man  have  relation  to  will  and  understanding ;  for  good 
with  man  is  of  his  will,  and  truth  with  him  is  of  his  under- 
standing. These  two  faculties,  or  these  two  lives  of  man, 
are  their  receptacles  and  subjects ;  the  will  being  the  recep- 
tacle and  subject  of  all  things  of  good,  and  the  understand- 
ing the  receptacle  and  subject  of  all  things  of  truth.  Goods 
and  truths  have  no  other  residence  with  man  :  and  forasmuch 
as  goods  and  truths  have  no  other  residence  with  man,  so 
neither  have  love  and  faith ;  for  love  is  of  good,  and  good  is 
of  love  ;  and  faith  is  of  truth,  and  truth  is  of  faith. 

30.  Now  forasmuch  as  all  things  in  the  universe  have  re- 
lation to  good  and  truth,  and  all  things  of  the  church  to  the 
good  of  love  and  the  truth  of  faith ;  and  forasmuch  as  man 
is  man  from  these  two  faculties;  therefore  they  also  are 
treated  of  in  this  doctrine;  otherwise  man  could  have  no 
distinct  idea  concerning  them,  whereon  to  found  his  thought. 

31.  The  will  and  understanding  likewise  constitute  the 
spirit  of  man,  for  his  wisdom  and  intelligence,  and  his  life 
in  general,  reside  in  them,  the  body  being  only  obedience. 

32.  Nothing  is  more  important  to  be  known,  than  in  what 
manner  will  and  understanding  make  one  mind.  They 
make  one  mind  as  good  and  truth  make  one ;  for  there  is  a 
similar  marriage  between  will  and  understanding  as  there  is 
between  good  and  truth.  What  is  the  quality  of  that  mar- 
riage may  appear  from  what  has  been  said  above,  concern- 
ing good  and  truth.  As  good  is  the  very  esse  of  a  thing, 
and  truth  the  existere  of  a  thing  thence  derived,  so  the  will 
with  man  is  the  very  esse  of  his  life,  and  the  understanding 


AND    ITS   HEAVENLY    DOCTRINE.  17 

the  existere  of  life  thence;  for  good,  which  is  of  the  will, 
assumes  a  form,  and  renders  itself  visible,  in  the  under- 
standing. 

33.  They  who  are  in  good  and  truth  have  will  and  un- 
derstanding, but  they  who  are  in  evil  and  the  false  have  not 
will  and  understanding  ;  but,  instead  of  will,  they  have  cupid- 
ity, and,  instead  of  understanding,  they  have  science.  For 
the  truly  human  will  Is  the  receptacle  of  good,  and  the  un- 
derstanding the  receptacle  of  truth ;  wherefore  will  cannot 
be  predicated  of  evil,  nor  understanding  of  the  false,  because 
they  are  opposite,  and  opposites  destroy  each  other.  Hence 
it  is  that  the  man  who  is  in  evil,  and  thence  in  the  false, 
cannot  be  called  rational,  wise,  and  intelligent.  With  the 
evil,  also,  the  interiors  which  are  of  the  mind,  wherein  the 
will  and  the  understanding  principally  reside,  are  closed  up. 
It  is  supposed  that  the  evil  also  have  will  and  understanding, 
because  they  say  that  they  will  and  that  they  understand ; 
but  their  will  is  mere  lust,  and  their  understanding  is  mere 
science. 


OF  THE  INTERNAL  AND  EXTERNAL  MAN. 

36.  Man  is  so  created  as  to  be,  at  one  and  the  same  time, 
in  the  spiritual  world  and  in  the  natural  world.  The  spir- 
itual world  is  that  in  which  angels  are,  and  the  natural 
world  is  that  in  which  men  are.  And  because  man  is  so 
created,  therefore  he  is  endowed  with  an  internal  and  an 
external ;  an  internal  by  which  he  may  be  in  the  spiritual 
world,  and  an  external  by  which  he  may  be  in  the  natural 
world.  His  internal  is  what  is  called  the  internal  man,  and 
his  external  is  what  is  called  the  external  man. 

37.  Every  man  has  an  internal  and  an  external;  but 
there  is  a  difference  in  this  respect  between  the  good  and 
the  evil.  The  internal  with  the  good  is  in  heaven  and  its 
light,  and  the  external  is  in  the  world  and  its  light,  which 
light  with  them  is  illuminated  by  the  light  of  heaven,  so  that 
with  them  the  internal  and  the  external  act  in  unity,  as  the 
efficient  cause  and  the  effect,  or  as  what  is  prior  and  what  is 
posterior.  But  with  the  evil  the  internal  is  in  the  world  and 
its  light,  as  is  also  the  external ;  wherefore  they  see  nothing 
from  the  light  of  heaven,  but  only  from  the  light  of  the  world, 
which  light  they  call  the  light  of  nature.     Hence  it  is  that 

2* 


18  OF    THE    NEW    JERUSALEM, 

the  things  of  heaven  are  to  them  in  darkness,  and  the  things 
of  the  world  in  light.  It  is  therefore  manifest  that  the  good 
have  an  internal  man  and  an  external  man,  but  that  the  evil 
have  no  internal  man,  but  only  an  external. 

38.  The  internal  man  is  what  is  called  the  Spiritual 
Man,  because  it  is  in  the  light  of  heaven,  which  light  is  spir- 
itual ;  and  the  external  man  is  what  is  called  the  Natural 
Man,  because  it  is  in  the  light  of  the  world,  which  light  is 
natural.  The  man  whose  internal  is  in  the  light  of  heaven, 
and  his  external  in  the  light  of  the  world,  is  a  spiritual  man 
as  to  each ;  but  the  man  whose  internal  is  not  in  the  light 
of  heaven,  but  only  in  the  light  of  the  world,  in  which  is 
also  his  external,  is  a  natural  man  as  to  each.  The  spiritual 
man  is  he  who  is  called  in  the  Word  alive,  but  the  natural 
man  is  he  who  is  called  dead. 

89.  The  man  whose  internal  is  in  the  light  of  heaven,  and 
his  external  in  the  light  of  the  world,  thinks  both  spiritually 
and  naturally  ;  but  then  his  spiritual  thought  flows  in  into  the 
natural,  and  is  there  perceived.  But  the  man  whose  inter- 
nal, together  with  his  external,  is  in  the  light  of  the  world,  does 
not  think  spiritually,  but  materially  ;  for  he  thinks  from  such 
things  as  are  in  the  nature  of  the  world,  all  which  are  mate- 
rial. To  think  spiritually  is  to  think  of  things  as  they  es- 
sentially are  in  themselves,  to  see  truths  from  the  light  of 
truth,  and  to  perceive  goods  from  the  love  of  good ;  also  to 
see  the  qualities  of  things,  and  to  perceive  their  affections, 
abstractedly  from  what  is  material :  but  to  think  materially 
is  to  think,  see,  and  perceive  them  together  with  matter,  and 
in  matter,  thus  respectively  in  a  gross  and  obscure  manner. 

40.  The  internal  spiritual  man,  regarded  in  himself,  is  an 
angel  of  heaven ;  and,  also,  during  his  life  in  the  body,  not- 
withstanding his  ignorance  of  it,  is  in  society  with  angels ; 
and  after  his  separation  from  the  body,  he  comes  amongst 
them.  But  the  merely  natural  internal  man,  regarded  in 
himself,  is  a  spirit,  and  not  an  angel ;  and,  also,  during  his 
life  in  the  body,  is  in  society  with  spirits,  but  with  those 
who  are  in  hell,  amongst  whom  he  also  comes  after  his  sep- 
aration from  the  body. 

41.  The  interiors,  with  those  who  are  spiritual  men,  are 
also  actually  elevated  towards  heaven,  for  that  is  what  they 
primarily  regard ;  but  the  interiors  which  are  of  the  mind 
with  those  who  are  merely  natural,  are  turned  to  the  world, 
because  that  is  what  they  primarily  regard.  The  interiors, 
which  are  of  the  mind  [mens],  are  turned  with  every  one  to 


AND    ITS    HEAVENLY   DOCTRINE.  19 

that  which  he  loves  above  all  things ;  and  the  exteriors  which 
are  of  the  mind  [ammus],  are  turned  the  same  way  as  the 
interiors. 

42.  They  who  have  only  a  common  [or  general]  idea  con- 
cerning the  internal  and  external  man,  believe  that  to  be  the 
internal  man  which  thinks  and  wills,  and  that  to  be  the  ex- 
ternal which  speaks  and  acts  ;  because  to  think  and  to  will 
is  internal,  and  to  speak  and  to  act  thence  is  external.  But 
it  is  to  be  observed,  that  when  man  thinks  intelligently,  and 
wills  wisely,  he  then  thinks  and  wills  from  a  spiritual  inter- 
nal ;  but  when  man  does  not  think  intelligently,  and  will 
wisely,  he  thinks  and  wills  from  a  natural  internal.  Of  con- 
sequence, when  man  thinks  well  concerning  the  Lord  and 
those  things  which  are  of  the  Lord,  and  well  concerning  the 
neighbour,  and  those  things  which  are  of  the  neighbour,  and 
wills  well  to  them,  he  then  thinks  and  wills  from  a  spiritual 
internal,  because  he  then  thinks  from  the  faith  of  truth  and 
from  the  love  of  good,  thus  from  heaven.  But  when  man 
thinks  ill  concerning  them,  and  wills  ill  to  them,  he  then 
thinks  and  wills  from  a  natural  internal,  because  he  thinks 
and  wills  from  the  faith  of  what  is  false  and  from  the  love  of 
what  is  evil,  thus  from  hell.  In  short,  so  far  as  man  is  in 
love  to  the  Lord,  and  in  love  towards  his  neighbour,  so  far 
he  is  in  a  spiritual  internal,  from  which  he  thinks  and  wills, 
and  from  which  also  he  speaks  and  acts :  but  so  far  as  man 
is  in  the  love  of  self,  and  in  the  love  of  the  world,  so  far  he 
is  in  a  natural  internal,  from  which  he  thinks  and  wills,  and 
from  which  also  he  speaks  and  acts. 

43.  It  is  so  provided  and  ordered  by  the  Lord,  that  so  far 
as  man  thinks  and  wills  from  heaven,  so  far  the  internal  spir- 
itual man  is  opened  and  formed.  It  is  opened  into  heaven 
even  to  the  Lord,  and  it  is  formed  according  to  those  things 
which  are  of  heaven.  But,  on  the  contrary,  so  far  as  man 
does  not  think  and  will  from  heaven,  but  from  the  world,  so 
far  his  internal  spiritual  man  is  closed,  and  his  external  is 
opened  ;  it  is  opened  into  the  world,  and  it  is  formed  accord- 
ing to  those  things  which  are  of  the  world. 

44.  They,  with  whom  the  internal  spiritual  man  is  opened 
into  heaven  to  the  Lord,  are  in  the  light  of  heaven,  and  in 
illumination  from  the  Lord,  and  thence  in  intelligence  and 
wisdom :  these  see  truth  because  it  is  truth,  and  perceive 
good  because  it  is  good.  But  they  with  whom  the  internal 
spiritual  man  is  closed,  do  not  know  that  there  is  an  internal 
man,  and  much  less  what  the  internal  man  is;  neither  do 


30  OF    THE    NEW    JERUSALEM, 

they  believe  that  there  is  a  Divine,  nor  that  there  is  a  life 
after  death  ;  consequently  they  do  not  believe  the  things  which 
are  of  heaven  and  the  church.  And  forasmuch  as  they  are 
only  in  light  of  the  world  and  in  illumination  thence,  they 
believe  in  nature  as  the  Divine,  they  see  the  false  as  truth, 
and  they  perceive  evil  as  good. 

45.  He  whose  internal  is  so  far  external,  that  he  believes 
nothing  but  what  he  can  see  with  his  eyes  and  touch  with 
his  hands,  is  called  a  sensual  man  :  this  is  the  lowest  natural 
man,  and  is  in  fallacies  concerning  all  the  things  which  are 
of  faith  and  the  church.* 

46.  The  internal  and  external,  which  have  been  treated  of, 
are  the  internal  and  external  of  the  spirit  of  man ;  his  body 
is  only  an  additional  external,  within  which  they  exist ;  for 
the  body  does  nothing  from  itself,  but  from  its  spirit  which 
is  in  it.  It  is  to  be  observed  that  the  spirit  of  man,  after  its 
separation  from  the  body,  thinks  and  wills,  speaks  and  acts, 
the  same  as  before ;  to  think  and  to  will  is  its  internal,  and 
to  speak  and  to  act  is  its  external ;  concerning  which,  see 
the  Treatise  on  Heaven,  n.  234  to  245,  265  to  275,  432  to 
444,  453  to  484. 


OF  LOVE  IN  GENERAL. 

54.  The  very  life  of  man  is  his  love,  and  such  as  the  love 
is,  such  is  the  life,  yea,  such  is  the  whole  man.     But  it  is  the 

*  There  are  fallacies  of  the  senses  in  things  natural,  civil,  moral,  and  spiritual; 
and  many  in  each  of  them  ;  but  here  I  design  to  recite  some  of  the  fallacies  iu 
spiritual  things.  They  who  think  from  the  fallacies  of  the  senses  cannot  under- 
stand, 1.  That  man  after  death  can  appear  as  a  man  j  nor  that  he  can  enjoy  his 
senses  as  before  5  nor,  consequentl}-,  that  angels  have  such  a  capacity.  !2.  They 
think  that  the  soul  is  only  a  vital  something,  purely  ethereal,  of  which  no  idea  can 
be  formed.  3,  That  it  is  the  body  alone  wliich  feels,  sees,  and  hears.  4.  That 
man  is  like  a  beast,  with  this  difference  only,  that  he  can  express  his  thoughts  by 
speech.  5.  That  nature  is  all,  and  the  first  source  from  which  all  things  proceed. 
6.  That  man  imbues  sciences,  and  learns  to  think  b}^  an  influx  of  interior  nature 
and  its  order.  7.  That  there  is  no  spiritual  principle,  and  if  there  be,  that  it  is  a 
purer  natural  principle.  8.  That  man  cannot  enjoy  any  blessedness,  if  divested 
of  the  delights  of  the  love  of  glory,  honour,  or  gain.  "  9.  That  conscience  is  only  a 
disease  of  the  mind  proceednig  "from  the  infirmit}'  of  the  body,  and  from  misfor- 
tunes. 10.  That  the  divine  love  of  the  Lord  is  theloveof  glorj-.  11.  That  tliere 
is  no  Providence,  but  that  all  things  come  to  pass  from  selt-derived  pradence  and 
intelligence.  12.  That  honour  and  riches  are  real  blessings  bestowed  by  God ; 
not  to  mention  many  other  things  of  a  similar  nature.  Suc'li  are  the  fallacies  of 
the  senses  in  spiritual  things.  Hence  it  may  appear,  that  celestial  things  cannot 
be  comprehended  by  them  who  are  merely  natural  and  sensual ;  they  are  merely 
natural  and  sensual,  whose  internal  spiritual  man  is  shut,  and  whose  natural  man 
only  is  open. 


AND    ITS    HEAVENLY    DOCTRINE.  21 

governing  or  ruling  love  which  constitutes  the  man.  That 
love  has  many  other  loves  subordinate  to  it,  which  are  deri- 
vations from  it.  These  appear  under  another  form,  but  still 
they  are  all  present  in  the  ruling  love,  and  constitute,  with 
it,  one  kingdom.  The  ruling  love  is  as  their  king  and  head  ; 
it  directs  them,  and,  by  them,  as  mediate  ends,  it  regards  and 
intends  its  own  end,  which  is  the  primary  and  ultimate  end 
of  them  all ;  and  this  it  does  both  directly  and  indirectly. 
The  object  of  the  ruling  love  is  what,  is  loved  above  all 
things. 

55.  That  which  man  loves  above  all  things  is  continually 
present  in  his  thought,  and  also  in  his  will,  and  constitutes 
his  most  essential  life.  As,  for  example,  he  who  loves  riches 
above  all  things,  whether  in  money  or  possessions,  is  con- 
tinually revolving  in  his  mind  how  he  may  obtain  them.  He 
rejoices  exceedingly  when  he  acquires  them,  and  is  equally 
grieved  at  their  loss ;  his  heart  is  in  them.  He  who  loves 
himself  above  all  things  regards  himself  in  every  thing:  he 
thinks  of  himself,  he  speaks  of  himself,  he  acts  for  the  sake 
of  himself,  for  his  life  is  the  life  of  self 

56.  Man  regards  that  which  he  loves  above  all  things  as 
an  end ;  he  is  governed  by  it  in  all  and  every  particular  of 
his  conduct.  It  is  in  his  will  like  the  latent  current  of  a 
river,  which  draws  and  bears  him  away,  even  when  he  is 
doing  something  else ;  for  it  is  this  which  animates  him.  It 
is  of  such  a  quality,  that  one  man  explores  and  also  discov- 
ers it  in  another,  and  either  leads  him,  or  regulates  his  deal- 
ings with  him,  according  to  it. 

57.  Man  is  altogether  of  such  a  quality  as  the  ruling  prin- 
ciple of  his  life  is :  by  this  he  is  distinguished  from  others ; 
according  to  this  is  his  heaven  if  he  be  good,  and  his  hell  if 
he  be  evil.  It  is  his  will  itself,  his  proprium,  and  his  nature, 
for  it  is  the  very  esse  of  his  life :  this  cannot  be  changed  af- 
ter death,  because  it  is  the  man  himself 

58.  Every  one  enjoys  delight,  pleasure  and  happiness 
from  his  ruling  love,  and  according  to  it ;  for  man  calls  that 
delightful  which  he  loves,  because  he  perceives  it ;  but  that 
which  he  thinks  and  does  not  love,  he  may  also  call  delight- 
ful, but  it  is  not  tlie  delight  of  his  life.  That  which  is  de- 
lightful to  his  love  is  what  man  esteems  good,  and  that 
which  is  undelightful  is  what  he  esteems  evil. 

59.  There  are  two  loves,  from  which,  as  from  their  foun- 
tains, all  goods  and  truths  exist ;  and  there  are  two  loves, 
from  which  all  evils  and  falses  exist.     The  two  loves,  from 


22  OF    THE    NEW    JERUSALEM, 

which  all  goods  and  truths  exist,  are  love  to  the  Lord,  and 
love  towards  the  neighbour ;  and  the  two  loves,  from  which 
all  evils  and  falses  exist,  are  the  love  of  self  and  the  love  of 
the  world.  These  two  loves  are  in  direct  opposition  to  the 
former. 

60.  The  two  loves  from  which  are  all  goods  and  truths, 
which  are,  as  was  said,  love  to  the  Lord  and  love  towards 
the  neighbour,  constitute  heaven  with  man,  wherefore  also 
they  reign  in  heaven ;  and  forasmuch  as  they  constitute 
heaven  with  man,  they  also  constitute  the  church  with  him. 
The  two  loves  from  which  are  all  evils  and  falses,  which  are, 
as  was  said,  the  love  of  self  and  the  love  of  the  world,  con- 
stitute hell  with  man,  wherefore  also  they  reign  in  hell. 

6L  The  two  loves  from  which  all  goods  and  truths  are, 
which,  as  was  said,  are  the  loves  of  heaven,  open  and  form 
the  internal  spiritual  man,  because  they  reside  therein.  But 
the  two  loves  from  which  all  evils  and  falses  are  derived, 
when  they  have  the  dominion,  shut  up  and  destroy  the  in- 
ternal spiritual  man,  and  render  man  natural  and  sensual, 
according  to  the  extent  and  quality  of  their  dominion. 


OF  THE  LOVES  OF  SELF  AND  OF  THE  WORLD. 

Go.  The  love  of  self  consists  in  willing  well  to  ourselves 
alone,  and  not  to  others  except  for  the  sake  of  ourselves, 
not  even  to  the  church,  to  our  country,  to  any  human  so- 
ciety, or  to  a  fellow-citizen ;  and  also  in  doing  good  to  them 
only  for  the  sake  of  our  own  fame,  honour  and  glory ;  for 
unless  it  sees  that  these  will  be  promoted  by  the  goods  which 
it  does  to  others,  it  says  in  its  heart.  What  matters  it  ?  why 
should  I  do  this  ?  and  what  advantage  will  it  be  to  me  ?  and 
so  it  passes  them  over.  Whence  it  is  plain  that  he  who  is 
in  the  love  of  self  does  not  love  the  church,  nor  his  country, 
nor  society,  nor  his  fellow-citizen,  nor  any  thing  good,  but 
himself  alone. 

66.  Man  is  in  the  love  of  self,  v.hen,  in  those  things  which 
he  thinks  and  does,  he  has  no  respect  to  his  neighbour,  nor.  to 
the  public,  much  less  to  the  Lord,  but  only  to  himself  and 
his  own  connexions ;  consequently  when  every  thing  which 
he  does  is  for  the  sake  of  himself  and  his  own  connexions, 
and  when,  if  he  does  any  thing  for  the  public  and  his  neigh- 
bour, it  is  only  for  the  sake  of  appearance. 


AND    ITS   HEAVENLY    DOCTRINE.  23 

67.  It  is  said  for  the  sake  of  himself  and  his  own  con- 
nexions, because  he  who  loves  himself  also  loves  his  own 
connexions,  who  are,  in  particular,  his  children  and  rela- 
tions, and  in  general,  all  who  make  one  with  him,  and  whom 
he  calls  his  own.  To  love  these  is  still  to  love  himself,  for  he 
regards  them  as  it  were  in  himself,  and  himself  in  them  : — 
amongst  those  whom  he  calls  his  own,  are  also  all  they  who 
praise,  honour,  and  pay  their  court  to  him. 

08.  That  man  is  in  the  love  of  self,  who  despises  his  neigh- 
bour in  comparison  with  himself,  who  esteems  him  his  enemy 
if  he  does  not  favour  him,  and  if  he  does  not  respect  and  pay 
his  court  to  him :  he  is  still  more  in  the  love  of  self  who  for 
such  reasons  hates  his  neighbour  and  persecutes  him ;  and 
he  is  still  more  so  who  for  such  reasons  burns  with  revenge 
against  him,  and  desires  his  destruction :  such  persons  at 
length  delight  in  cruelty. 

69.  From  a  comparison  with  celestial  love,  it  may  plainly 
appear  what  is  the  quality  of  the  love  of  self  Celestial  love 
consists  in  loving  uses  for  the  sake  of  uses,  or  goods  for  the 
sake  of  goods,  such  as  man  should  perform  to  the  church, 
to  his  country,  to  human  society,  and  to  his  fellow-citizens. 
But  he  who  loves  them  for  the  sake  of  self,  loves  them  no 
otherwise  than  he  loves  his  domestics  because  they  are 
serviceable  to  him.  Hence  it  follows  that  he  who  is  in  the 
love  of  self,  would  that  the  church,  his  country,  human  so- 
cieties, and  his  fellow-citizens,  should  serve  him,  and  not 
that  he  should  serve  them.  He  places  himself  above  them, 
and  them  below  himself. 

70.  Moreover,  so  far  as  any  one  is  in  celestial  love,  which 
consists  in  loving  uses  and  goods,  and  in  being  affected  with 
delight  of  heart  w^hen  he  performs  them,  so  far  he  is  led  by 
the  Lord,  because  that  is  the  love  in  which  the  Lord  is,  and 
which  is  from  Him.  But  so  far  as  any  one  is  in  the  love  of 
self,  so  far  he  is  led  by  himself;  and  so  far  as  he  is  led  by  him- 
self, so  far  he  is  led  by  his  own  proprium ;  and  the  proprium 
of  man  is  nothing  but  evil ;  for  it  is  his  hereditary  evil,  which 
consists  in  loving  self  more  than  God,  and  the  world  more 
than  heaven. 

7L  The  love  of  self  is  also  of  such  a  quality,  that  so  far 
as  the  reins  are  given  to  it,  that  is,  so  far  as  external  restraints 
are  removed,  which  are  fears  on  account  of  the  law  and  its 
penalties,  and  on  account  of  the  loss  of  fame,  of  honour,  of 
gain,  of  office,  and  of  life,  it  rushes  on  till  it  would  not  only 
extend  its  empire  over  the  universal  globe,  but  also  over 


24  OF    THE    NEW    JERUSALEM, 

heaven,  and  over  the  Divine  itself;  it  has  no  bound  nor  end. 
This  propensity  lurks  in  every  one  who  is  in  the  love  of 
self,  although  it  does  not  appear  before  the  world,  on  account 
of  the  checks  and  restraints  before  mentioned.  Besides,  every 
one  who  is  of  such  a  quality,  when  he  meets  with  an  insuperable 
obstacle  in  his  way,  waits  till  it  is  removed ;  hence  it  is  that 
the  man  who  is  in  such  love  does  not  know  that  such  a  mad, 
unbounded  cupidity  is-  latent  within  him.  Nevertheless,  any 
one  may  see  that  this  is  the  case,  who  observes  the  conduct 
of  potentates  and  kings,  who  are  not  withheld  by  such  checks, 
restraints,  and  insuperable  obstacles ;  who  rush  on  and  sub- 
jugate provinces  and  kingdoms  as  long  as  success  attends 
them,  and  aspire  after  power  and  glory  without  bounds. 
And  it  may  be  seen  still  more  clearly  from  the  case  of  those 
who  extend  their  dominion  into  heaven,  and  transfer  to  them- 
selves all  the  divine  power  of  the  Lord,  and  are  continually 
lusting  after  more. 

72.  There  are  two  kinds  of  dominion,  that  of  love  to- 
wards our  neighbour,  and  that  of  the  love  of  self.  These 
two  kinds  of  dominion  are  in  their  essence  entirely  op- 
posite to  each  other.  He  who  rules  from  love  towards  his 
neighbour,  wills  good  to  all,  and  loves  nothing  more  than 
to  perform  uses,)  consequently  to  serve  others ;  (to  serve 
others  consists  in  doing  them  good  from  good  will,  and  in 
performing  uses ;)  this  is  his  love,  and  this  is  the  delight  of 
his  heart.  He  is  also  rejoiced  in  proportion  as  he  is  ex- 
alted to  dignities,  not  for  the  sake  of  the  dignities,  but  for 
the  sake  of  uses,  which  he  is  thereby  enabled  to  perform  in 
more  abundance  and  in  a  greater  degree  ;  such  is  the  quality 
of  dominion  in  the  heavens.  But  he  who  rules  from  the 
love  of  self,  wills  good  to  none  except  to  himself  and  his  own 
connexions  :  the  uses  which  he  performs  are  for  the  sake  of 
his  own  honour  and  glory,  which  he  esteems  the  only  uses  : 
when  he  serves  others,  it  is  in  order  that  he  may  be  served, 
honoured  and  exalted  :  he  seeks  dignities,  not  for  the  sake 
of  the  goods  which  he  might  perform,  but  that  he  may 
be  in  eminence  and  glory,  and  thence  in  the  delight  of  his 
heart. 

73.  The  love  of  dominion  also  remains  with  every 
one  after  the  termination  of  his  life  in  the  world.  They 
who  have  ruled  from  love  towards  their  neighbour,  are 
then  intrusted  with  dominion  in  the  heavens ;  but  then  it  is 
not  they  that  rule,  but  the  uses  and  goods  which  they  love  ; 
and  when   uses   and  goods  rule,  the  Lord  rules.     But  they 


AND    ITS   HEAVENLY    DOCTRINE.  25 

who  have  ruled  in  the  world  from  the  love  of  self,  are,  after 
the  termination  of  their  life  in  the  world,  in  hell,  where  they 
are  vile  slaves. 

74.  Hence  it  may  be  known  who  they  are  that  are  in  the 
love  of  self  It  is  of  no  importance  how  they  appear  externally, 
whether  elate  or  submissive ;  for  such  things  reside  in  the 
interior  man,  and  the  interior  man  is  concealed  by  many, 
whilst  the  exterior  is  instructed  to  assume  the  contrary  appear- 
ance of  love  for  the  public  and  the  neighbour.  And  this  is 
also  done  for  the  sake  of  self:  for  they  know  that  the  love  of 
the  public  and  the  neighbour  has  a  power  of  interiorly  affecting 
all  men,  and  that  they  shall  be  loved  and  esteemed  in  propor 
tion.  The  reason  why  that  love  has  such  a  power  is,  because 
heaven  flows  in  into  it. 

75.  The  evils  which  belong  to  those  who  are  in  the  love 
of  self,  are,  in  general,  contempt  of  others,  envy,  enmity  against 
those  who  do  not  favour  them,  hostility  on  that  account,  hatreds 
of  various  kinds,  revenge,  cunning,  deceit,  unmercifulness, 
and  cruelty  ;  and  where  such  evils  exist,  there  is  also  contempt 
of  the  Divine,  and  of  divine  things,  which  are  the  truths  and 
goods  of  the  church:  if  these  are  honoured  by  such  persons, 
it  is  only  with  the  mouth,  and  not  with  the  heart.  And  be- 
cause such  evils  are  thence,  so  there  are  similar  falses,  for 
falses  proceed  from  evils. 

76.  But  the  love  of  the  world  consists  in  wishing  to  appro- 
priate the  wealth  of  others  to  ourselves  by  any  artifice,  in 
placing  the  heart  in  riches,  and  in  suffering  the  world  to  draw 
us  back,  and  lead  us  away  from  spiritual  love,  which  is  love  to- 
wards the  neighbour,  consequently  from  heaven.  They  are 
in  the  love  of  the  world  who  desire  to  appropriate  the  goods 
of  others  to  themselves  by  various  artifices,  particularly  they 
who  do  so  by  means  of  cunning  and  deceit,  esteeming  their 
neighbour's  good  as  of  no  importance.  They  who  are  in  that 
love  covet  the  goods  of  others,  and  so  far  as  they  do  not  fear 
the  laws  and  the  loss  of  reputation,  which  they  regard  for  the 
sake  of  gain,  they  deprive  others  of  their  property,  and  even 
commit  depredations. 

77.  But  the  love  of  the  world  is  not  opposite  to  celestial 
love  in  the  same  degree  that  the  love  of  self  is,  inasmuch  as 
such  great  evils  are  not  concealed  in  it.  This  love  is  mani- 
fold :  there  is  the  love  of  riches  as  the  means  of  obtaining 
honours;  there  is  the  love  of  honours  and  dignities  as  the 
means  of  obtaining  riches ;  there  is  the  love  of  riches  for 
the  sake  of  various  uses  with  which  people  are  delighted  in 

3 


26  OF   THE    NEW    JERUSALEM, 

the  world  ;  there  is  the  love  of  riches  for  the  sake  of  riches 
alone,  which  is  avarice,  and  so  on.  The  end,  for  the  sake 
of  which  riches  are  desired,  is  called  their  use,  and  it  is  the 
end  or  use  from  which  the  love  derives  its  quality  ;  for  the 
quality  of  the  love  is  the  same  as  that  of  the  end  which  it 
has  in  view,  to  which  other  things  only  serve  as  means. 

78.  In  a  word,  the  love  of  self  and  the  love  of  the  world 
are  altogether  opposite  to  love  to  the  Lord  and  love  towards 
the  neighbour;  wherefore  the  love  of  self  and  the  love  of 
the  world  are  infernal  loves,  for  they  reign  in  hell,  and  also 
constitute  hell  with  man  ;  but  love  to  the  Lord  and  love  to- 
wards the  neighbour  are  heavenly  loves,  for  they  reign  in 
heaven,  and  also  constitute  heaven  with  man. 

79.  From  what  has  been  now  said,  it  may  be  seen  that  all 
evils  are  in  and  from  those  two  loves  ;  for  the  evils  which 
were  enumerated  at  n.  75  are  common  ;  the  others,  which  were 
not  enumerated, because  they  are  specific,  originate  in  and  flow 
from  them.  Hence  it  may  appear,  that  man,  forasmuch  as 
he  is  born  into  these  two  loves,  is  born  into  evils  of  every  kind. 

80.  In  order  that  man  may  know  what  evils  are,  he  ought 
to  know  their  origin  ;  and  unless  he  knows  what  evils  are,  he 
cannot  know  what  goods  are,  consequently  he  cannot  know 
of  what  quality  he  himself  is :  this  is  the  reason  that  these 
two  origins  of  evils  are  treated  of  here 


OF    LOVE    TOWARDS    THE    NEIGHBOUR,     OR 
CHARITY. 

84.  It  shall  first  be  shown  what  the  neighbour  is,  as  it  is 
the  neighbour  who  is  to  be  loved,  and  towards  whom  charity 
is  to  be  exercised.  For  unless  it  be  known  what  our  neigh- 
bour is,  charity  may  be  exercised  in  a  similar  manner,  without 
distinction,  towards  the  evil  as  well  as  towards  the  good, 
whence  charity  ceases  to  be  charity :  for  the  evil,  from  the 
benefactions  conferred  on  them,  do  evil  to  their  neighbour, 
but  the  good  do  good. 

85.  It  is  a  common  opinion  at  this  day,  that  every  man  is 
equally  a  neighbour,  and  that  benefits  are  to  be  conferred  on 
every  one  who  needs  assistance ;  but  it  is  the  business  of 
Christian  prudence  to  examine  well  the  quality  of  a  man's 
life,  and  to  exercise  charity  to  him  accordingly.  The  man  of 
the  internal  church  exercises  his  charity  with  discrimination, 


AND    ITS    HEAVENLY   DOCTRINE.  27 

consequently  with  intelligence ;  but  the  man  of  the  external 
church,  forasmuch  as  he  is  not  able  thus  to  discern  things, 
does  it  indiscriminately. 

86.  The  distinctions  of  neighbour,  which  the  man  of  the 
church  ought  well  to  know,  depend  upon  the  good  which 
is  with  every  one ;  and  forasmuch  as  all  goods  proceed  from 
the  Ldrd,  therefore  the  Lord  is  our  neighbour  in  a  supreme 
sense  and  in  a  supereminent  degree,  and  the  origin  is  from 
Him.  Hence  it  follows  that  so  far  as  any  one  is  receptive  of 
the  Lord,  in  that  degree  he  is  our  neighbour  ;  and  forasmuch 
as  no  one  receives  the  Lord,  that  is,  good  from  Him,  in  the 
same  manner  as  another,  therefore  no  one  is  our  neighbour 
in  the  same  manner  as  another.  For  all  who  are  in  the  heav- 
ens, and  all  the  good  who  are  on  the  earths,  differ  in  good  ; 
no  two  ever  receive  a  good  that  is  altogether  one  and  the 
same  ;  it  must  be  various,  that  each  may  subsist  by  itself  But 
all  these  varieties,  consequently  all  the  distinctions  of  neigh- 
bour, which  depend  on  the  reception  of  the  Lord,  that  is,  on 
the  reception  of  good  from  him,  can  never  be  known  by  any 
man,  nor  indeed  by  any  angel,  except  in  a  general  manner, 
or  with  respect  to  their  kinds  and  species  :  neither  does  the 
Lord  require  any  more  of  the  man  of  the  church,  than  to  live 
according  to  what  he  knows. 

87.  Forasmuch  as  good  is  different  with  every  one,  it  follows, 
that  the  quality  of  his  good  determines  in  what  degree  and 
in  what  proportion  any  one  is  our  neighbour.  That  this  is 
the  case  is  plain  from  the  Lord's  parable  concerning  him 
that  fell  among  robbers,  whom,  when  half  dead,  the  priest 
passed  by,  and  also  the  Levite  ;  but  the  Samaritan,  after  he 
had  bound  up  his  wounds,  and  poured  in  oil  and  wine,  took 
him  up  on  his  own  beast,  and  led  him  to  an  inn,  and  ordered 
that  care  should  be  taken  of  him  :  he,  forasmuch  as  he  exercis- 
ed the  good  of  charity,  is  called  neighbour,  Luke  x.  29  to  37 ; 
whence  it  may  be  known  that  they  are  our  neighbour  who 
are  in  good :  oil  and  wine,  which  the  Samaritan  poured  into 
the  wounds,  also  signify  good  and  its  truth. 

88.  It  is  plain,  from  what  has  now  been  said,  that,  in  a  uni- 
versal sense,  good  is  the  neighbour,  forasmuch  as  a  man  is 
neighbour  according  to  the  quality  of  the  good  that  is  with 
him  from  the  Lord ;  and  forasmuch  as  good  is  the  neighbour, 
so  is  love,  for  all  good  is  of  love ;  consequently  every  man  is 
our  neighbour  according  to  the  quality  of  the  love  which  he 
receives  from  the  Lord. 

89.  That  love  is  what  causes  any  one  to  be  a  neighbour, 


28  OF    THE    NEW    JERUSALEM, 

and  that  every  one  is  a  neighbour  according  to  the  quality  of 
his  love,  appears  manifestly  from  the  case  of  those  who  are  in 
the  love  of  self,  who  acknowledge  for  their  neighbour  those 
who  love  them  most ;  that  is,  so  far  as  they  belong  to  them- 
selves they  embrace  them,  they  treat  them  with  kindness, 
they  confer  benefits  on  them,  and  call  them  brothers ;  yea, 
forasmuch  as  they  are  evil,  they  say,  that  these  are  their  neigh- 
bour more  than  others  :  they  esteem  others  as  their  neighbour 
in  proportion  as  they  love  them,  thus  according  to  the  quality 
and  quantity  of  their  love.  Such  persons  derive  the  origin  of 
neighbour  from  self,  by  reason  that  love  constitutes  and  deter- 
mines it.  But  they  who  do  not  love  themselves  more  than  oth- 
ers, as  is  the  case  with  all  who  belong  to  the  kingdom  of  the 
Lord,  will  derive  the  origin  of  neighbour  from  Him  whom  they 
ought  to  love  above  all  things,  consequently,  from  the  Lord  ; 
and  they  will  esteem  every  one  as  neighbour  according  to  the 
quality  of  his  love  to  Him  and  from  Him.  Hence  it  appears 
from  whence  the  origin  of  neighbour  is  to  be  drawn  by  the 
man  of  the  church ;  and  that  every  one  is  neighbour  according 
to  the  good  which  he  possesses  from  the  Lord,  consequently 
that  good  itself  is  the  neighbour. 

90.  That  this  is  the  case,  the  Lord  also  teaches  in  Matthew, 
*'  for  he  said  to  those  who  were  in  good  that  they  had  given 
him  to  eat,  that  they  had  given  him  to  drink,  that  they  had 
gathered  him,  had  clothed  him,  had  visited  him,  and  had  come 
to  him  in  prison ;  and  afterwards  that,  so  far  as  they  had  done 
it  to  one  of  the  least  of  their  brethren,  they  had  done  it  unto 
him,"  XXV.  34  to  40 ;  in  these  six  kinds  of  good,  when  under- 
stood in  the  spiritual  sense,  are  comprehended  all  the  kinds 
of  neighbour.  Hence,  likewise,  it  is  evident,  that  when  good 
is  loved  the  Lord  is  loved,  for  it  is  the  Lord  from  Whom  good 
is,  Who  is  in  good,  and  Who  is  good  itself 

9L  But  the  neighbour  is  not  only  man  singly,  but  also 
man  collectively,  as  a  less  or  greater  society,  our  country, 
the  church,  the  Lord's  kingdom,  and,  above  all,  the  Lord 
Himself;  these  are  the  neighbour  to  whom  good  is  to  be 
done  from  love.  These  are  also  the  ascending  degrees  of 
neighbour,  for  a  society  consisting  of  many  is  neighbour  in 
a  higher  degree  than  a  single  man  is ;  in  a  still  superior  de- 
gree is  our  country ;  in  a  still  superior  degree  is  the  church  ; 
and  in  a  still  superior  degree  is  the  Lord's  kingdom ;  but  in 
the  supreme  degree  is  the  Lord :  these  ascending  degrees 
are  as  the  steps  of  a  ladder,  at  the  top  of  which  is  the  Lord. 

92.  A  society  is  our  neighbour  more  than  a  single  man, 


AND    ITS    HEAVENLY    DOCTRINE.  29 

because  it  consists  of  many.  Charity  is  to  be  exercised  to- 
wards it  in  a  like  manner  as  towards  a  man  singly,  that  is, 
according  to  the  quality  of  the  good  that  is  with  it;  conse- 
quently in  a  manner  totally  different  towards  a  society  of 
well-disposed  persons,  than  towards  a  society  of  ill-disposed 
persons^:  the  society  is  loved  when  its  good  is  provided  for 
from  the  love  of  good. 

93.  Our  country  is  our  neighbour  more  than  a  society, 
because  it  is  like  a  parent ;  for  a  man  is  born  therein,  and 
is  thereby  nourished  and  protected  from  injuries.  Good  is 
to  be  done  to  our  country  from  a  principle  of  love  according 
to  its  necessities,  which  principally  regard  its  sustenance, 
and  the  civil  and  spiritual  life  of  those  therein.  He  who 
loves  his  country,  and  does  good  to  it  from  good  will,  in  the 
other  life  loves  the  Lord's  kingdom,  for  there  the  Lord's 
kingdom  is  his  country,  and  he  who  loves  the  Lord's  king- 
dom loves  the  Lord,  because  the  Lord  is  all  in  all  in  His 
kingdom. 

94.  The  church  is  our  neighbour  more  than  our  country, 
for  he  who  provides  for  the  church,  provides  for  the  souls 
and  eternal  life  of  the  men  who  dwell  in  his  country; 
wherefore  he  who  provides  for  the  church  from  love,  loves 
his  neighbour  in  a  superior  degree,  for  he  wishes  and  wills 
heaven  and  happiness  of  life  to  eternity  to  others. 

95.  The  Lord's  kingdom  is  our  neighbour  in  a  still  supe- 
rior degree,  for  the  Lord's  kingdom  consists  of  all  who  are 
in  good,  as  well  those  on  the  earths  as  those  in  the  heavens; 
thus  the  Lord's  kingdom  is  good  with  all  its  quality  in  the 
complex :  when  this  is  loved,  the  individuals  are  loved  who 
are  in  good. 

96.  These  are  the  degrees  of  neighbour,  and  love  as- 
cends, with  those  who  are  principled  in  love  towards  their 
neighbour,  according  to  these  degrees.  But  these  degrees 
are  degrees  in  successive  order,  in  which  what  is  prior  or 
superior  is  to  be  preferred  to  what  is  posterior  or  inferior ; 
and  forasmuch  as  the  Lord  is  in  the  supreme  degree,  and 
he  is  to  be  regarded  in  each  degree  as  the  end  to  which  it 
tends,  consequently  he  is  to  be  loved  above  all  persons  and 
things.  Hence,  now,  it  may  appear  in  what  manner  love  to 
the  Lord  conjoins  itself  with  love  towards  the  neighbour. 

97.  It  is  a  common  saying,  that  every  one  is  his  own 
neighbour ;  that  is,  that  every  one  should  first  consider  him- 
self; but  the  doctrine  of  charity  teaches  how  this  is  to  be 
understood.  Every  one  should  provide  for  himself  the  neces- 

3* 


30  OF    THE    NEW    JERUSALEM, 

saries  of  life,  such  as  food,  raiment,  habitation,  and  other 
things  which  the  state  of  civil  life,  in  which  he  is,  neces- 
sarily requires,  and  this  not  only  for  himself,  but  also  for  his 
family,  and  not  only  for  the  present  time,  but  also  for  the 
future ;  for,  unless  a  man  procures  himself  the  necessaries 
of  life,  he  cannot  be  in  a  state  to  exercise  charity,  for  he  is 
in  want  of  all  things. 

98.  But  in  what  manner  every  one  ought  to  be  his  own 
neighbour  may  appear  from  this  comparison :  every  one 
ought  to  provide  food  and  raiment  for  his  body ;  this  must 
be  the  first  object,  but  it  should  be  done  to  the  end  that  he 
may  have  a  sound  mind  in  a  sound  body.  And  every  one 
ought  to  provide  food  for  his  mind,  viz.  such  things  as  are 
of  intelligence  and  wisdom,  to  the  end  that  it  may  thence 
be  in  a  state  to  serve  his  fellow-citizens,  human  society,  his 
country,  and  the  church,  thus  the  Lord.  He  who  does 
this  provides  for  his  own  good  to  eternity ;  whence  it  is  plain 
that  the  first  thing  is  to  discover  the  end  in  view,  for  all 
other  things  look  to  this.  The  case  is  like  that  of  a  man 
who  builds  a  house :  he  first  lays  the  foundation ;  but  the 
foundation  is  for  the  house,  and  the  house  is  for  habitation : 
he  who  believes  that  he  is  his  own  neighbour  in  the  first 
place,  is  like  him  who  regards  the  foundation  as  the  end, 
not  the  house  and  habitation,  when  yet  the  habitation  is  the 
very  first  and  ultimate  end,  and  the  house  with  the  founda- 
tion is  only  a  medium  to  this  end. 

99.  The  end  declares  in  what  manner  every  one  should 
be  his  own  neighbour,  and  provide  for  himself  first.  If  the 
end  be  to  grow  richer  than  others  only  for  the  sake  of  rich- 
es, or  for  the  sake  of  pleasure,  or  for  the  sake  of  eminence, 
and  the  like,  it  is  an  evil  end,  and  that  man  does  not  love 
his  neighbour,  but  himself:  but  if  the  end  be  to  procure  him- 
self riches,  that  he  may  be  in  a  state  of  providing  for  the 
good  of  his  fellow-citizens,  of  human  society,  of  his  country, 
and  of  the  church,  in  like  manner  if  he  procure  himself  of- 
fices for  the  same  end,  he  loves  his  neighbour.  The  end  it- 
self, for  the  sake  of  which  he  acts,  constitutes  the  man ;  for 
the  end  is  his  love,  forasmuch  as  every  one  has  for  a  first 
and  ultimate  end,  that  which  he  loves  above  all  things. 

What  has  hitherto  been  said  is  concerning  the  neighbour ; 
love  towards  him,  or  Charity,  shall  now  be  treated  of 

100.  It  is  believed  by  many,  that  love  towards  the  neigh- 
bour consists  in  giving  to  the  poor,  in  assisting  the  indigent, 
and  in  doing  good  to  every  one ;  but  charity  consists  in  act- 


AND    ITS    HEAVENLY    DOCTRINE.  31 

ing  prudently,  and  to  the  end  that  good  may  result.  He 
who  assists  a  poor  or  indigent  villain  does  evil  to  his  neigh- 
bour through  him,  for,  through  the  assistance  which  he  ren- 
ders, he  confirms  him  in  evil,  and  supplies  him  with  the 
means  of  doing  evil  to  others :  it  is  otherwise  with  him  who 
gives  support  to  the  good. 

101.  But  charity  extends  itself  much  more  widely  than  to 
the  poor  and  indigent ;  for  charity  consists  in  doing  what  is 
right  in  every  work,  and  our  duty  in  every  office.  If  a  judge 
does  justice  for  the  sake  of  justice,  he  exercises  charity ;  if 
he  punishes  the  guilty  and  absolves  the  innocent,  he  exer- 
cises charity,  for  thus  he  consults  the  welfare  of  his  fellow- 
citizens,  and  of  his  country.  The  priest  who  teaches  truth, 
and  leads  to  good,  for  the  sake  of  truth  and  good,  exercises 
charity.  But  he  who  does  such  things  for  the  sake  of  self 
and  the  world,  does  not  exercise  charity,  because  he  does 
not  love  his  neighbour,  but  himself 

102.  The  case  is  the  same  in  all  other  instances,  whether 
a  man  be  in  any  office  or  not ;  as  with  children  towards  their 
parents,  and  with  parents  towards  their  children ;  with  ser- 
vants towards  their  masters,  and  with  masters  towards  their 
servants ;  with  subjects  towards  their  king,  and  with  a  king 
towards  his  subjects  :  whoever  of  these  does  his  duty  from  a 
principle  of  duty,  and  what  is  just  from  a  principle  of  justice, 
exercises  charity. 

103.  The  reason  why  such  things  belong  to  the  love  to- 
wards the  neighbour,  or  charity,  is,  because,  as  was  said 
above,  every  man  is  our  neighbour,  but  in  a  different  man- 
ner. A  less  and  greater  society  is  more  our  neighbour ;  our 
country  is  still  more  our  neighbour ;  the  Lord's  kingdom 
still  more ;  and  the  Lord  above  all ;  and  in  a  universal  sense, 
good,  which  proceeds  from  the  Lord,  is  our  neighbour ;  con- 
sequently sincerity  and  justice  are  so  too.  Wherefore  he 
who  does  any  good  for  the  sake  of  good,  and  he  who  acts 
sincerely  and  justly  for  the  sake  of  sincerity  and  justice, 
loves  his  neighbour  and  exercises  charity ;  for  he  does  so 
from  the  love  of  what  is  good,  sincere,  and  just,  and  conse- 
quently from  the  love  of  those  in  whom  good,  sincerity  and 
justice  are. 

104.  Charity  therefore  is  an  internal  affection,  from  which 
man  wills  to  do  good,  and  this  without  remuneration ;  the 
delight  of  his  life  consists  in  doing  it.  With  them  who  do 
good  from  internal  affection,  there  is  charity  in  every  thing 
which  they  think  and  speak,  and  which  they  will  and  do; 


32  OF    THE    NEW    JERUSALEM!, 

it  may  be  said  that  a  man  or  angel,  as  to  his  interiors,  is 
charity,  when  good  is  his  neighbour.  So  widely  does  char- 
ity extend  itself. 

105.  They  who  have  the  love  of  self  and  of  the  world  for 
an  end,  cannot  in  any  wise  be  in  charity ;  they  do  not  even 
know  what  charity  is,  and  cannot  at  all  comprehend  that  to 
will  and  do  good  to  the  neighbour  without  reward  as  an  end, 
is  heaven  in  man,  and  that  there  is  in  that  aifection  a  hap- 
piness as  great  as  that  of  the  angels  of  heaven,  which  is  in- 
effable ;  for  they  believe,  if  they  are  deprived  of  the  joy  pro- 
ceeding from  the  glory  of  honours  and  riches,  that  nothing 
of  joy  can  be  experienced  any  longer;  when  yet  it  is  then 
that  heavenly  joy  first  begins,  which  infinitely  transcends 
the  other.* 

*  107.  To  the  above  shall  be  added  some  particulars  concerning-  the  doctrine  of 
love  to  the  Lord,  and  concerning'  the  doctrine  of  charity,  as  it  was  held  by  the  an- 
cients, with  whom  was  the  church,  in  order  that  it  may  be  known  what  the  quality 
of  that  doctrine  formerly  was,  which  at  this  da\'  exists  no  longer ;  the  particulars 
are  extracted  fi-om  the  Arcana  Ccelestia,  n.  7257  to  7263. 

The  good  which  is  of  love  to  the  Lord,  is  called  celestial  g^ood,  and  the  g-ood 
which  is  of  love  towards  the  neighbour,  or  charity,  is  called  spiritual  g-ood.  The 
angels  who  are  in  the  inmost  or  third  heaven,  are  in  the  good  of  love  to  the  Lord, 
whence  they  are  called  celestial  angels  ;  but  the  angels  who  are  in  the  middle  or 
second  heaven,  are  in  the  good  of  love  towards  the  neighbour,  whence  they  are 
called  spiritual  angels. 

The  doctrine  of  celestial  g^ood,  which  is  that  of  love  to  the  Lord,  is  most  ample, 
and  at  the  same  time  most  full  of  arcana,  for  it  is  the  doctrine  of  the  angels  of  the 
inmost  or  third  heaven,  which  is  such,  that  if  it  were  delivered  from  their  mouths, 
scarcely  a  thousandth  part  of  it  would  be  understood  5  the  thing-s  also  which  it 
contains  are  inetilable.  This  doctrine  is  contained  in  the  inmost  sense  of  tlie  Word, 
but  the  doctrine  of  spiritual  love  in  the  internal  sense. 

The  doctrine  of  spiritual  good,  which  is  that  of  love  towards  the  neighbour,  is 
also  ample  and  full  of  arcana,  but  much  less  so  than  the  doctrine  of  celestial  good, 
which  is  that  of  love  to  the  Lord.  That  the  doctrine  of  love  towards  the  neigh- 
bour, or  charitv,  is  ample,  may  appear  from  hence,  that  it  extends  itself  to  all  and 
singular  the  things  which  man  thinks  and  wills,  consequent!}-  to  all  which  he 
speaks  and  acts,  as  also  from  hence,  that  a  like  charity  is  not  given  with  two  dif- 
ferent persons,  and  that  no  two  persons  are  alike  our  neighbour. 

Forasmuch  as  the  doctrine  of  charity  was  so  ample,  thei'cfbre  the  ancients,  with 
whom  it  was  the  very  doctrine  of  the  church,  distinguished  charity  towards  the 
neighbour  into  several  classes,  which  classes  they  also  subdivided,  and  gave 
names  to  each  class,  and  taught  how  charity  was  to  be  exercised  towai-ds  those 
who  are  in  one  class,  and  how  towards  those  Avho  are  in  another;  and  thus  they 
reduced  the  doctrine  and  the  exercises  of  charity  into  order,  that  tliey  might  dis- 
tinctly fall  under  the  view  of  the  understanding. 

The  names  which  they  gave  to  those  towards  whom  they  were  to  exercise  char- 
ity, were  several;  some  they  called  the  Blind,  some  the  Lame,  some  the 
Maimed,  some  the  Poor,  some  the  Miserable  and  Afflicted,  some  Or- 
phans, [or  tlie  Fatherless]  some  Widows  ;  but  in  general  they  called  them 
the  Hungry  to  whom  they  should  give  to  eat,  the  Thirsty  to  whom  they  should 
eive  to  drink.  Strangers  whom  they  should  take  in,  the  Naked  whom  they 
should  clothe,  the  Sick  whom  they  should  visit,  and  the  Bound  in  Prison  to 
whom  they  should  come. 

These  names  were  given  from  heaven  to  the  ancients  who  were  of  the  church, 
and  by  those  who  were  so  named  they  luiderstood  those  who  were  spiritually 


AND    ITS    HEAVENLY   DOCTRINE.  33 


OF  FAITH. 

108.  No  man  can  know  what  faith  is  in  its  essence,  un- 
less he  know  what  charity  is,  because  where  there  is  no 
charity  there  is  no  faith,  forasmuch  as  charity  makes  one 
with  faith  as  good  does  with  truth.  For  what  man  loves  or 
holds  dear,  this  he  esteems  good,  and  what  man  believes, 
this  he  esteems  truth ;  whence  it  is  plain  that  there  is  a  like 
union  of  charity  and  faith,  as  there  is  of  good  and  truth ; 
the  quality  of  which  union  may  appear  from  what  has  been 
said  above  concerning  Good  and  Truth. 

109.  The  union  of  charity  and  faith  is  also  like  that  of 
will  and  understanding  with  man  ;  for  these  are  the  two  fac- 
ulties which  receive  good  and  truth,  the  will  receiving  good 
and  the  understanding  truth ;  thus,  also,  these  two  faculties 
receive  charity  and  faith,  forasmuch  as  good  is  of  charity 
and  truth  is  of  faith.  No  one  is  ignorant  that  charity  and 
faith  reside  with  man,  and  in  him,  and  forasmuch  as  they  are 
with  him  and  in  him,  they  must  be  in  his  will  and  under- 
standing, for  all  the  life  of  man  is  therein,  and  from  thence. 
Man  has  also  memory,  but  this  is  only  the  outer  court,  where 
those  things  are  collected  together  which  are  to  enter  into 
the  understanding  and  the  will :  whence  it  is  plain  that  there 
is  a  like  union  of  charity  and  faith,  as  there  is  of  will  and 
understanding ;  the  quality  of  which  union  may  appear  from 
what  has  been  said  above  concerning  Will  and  Under- 
standing. 

110.  Charity  conjoins  itself  with  faith  with  man,  when 
man  wills  that  which  he  knows  and  perceives ;  to  will  is  of 
charity,  but  to  know  and  perceive  is  of  faith.     Faith  enters 


such  :  tlieir  doctrine  of  charity  not  only  taught  who  they  were,  but  also  the  quali- 
ty of  charity  to  be  exercised  towards  each ;  hence  it  is  that  the  same  names  are  in 
the  Word,  and  signify  those  who  are  such  in  a  spiritual  sense.  The  Word  in  it- 
self is  nothing  but  the  doctrine  of  love  to  the  Lord,  and  of  charity  towards  the 
neighbour,  as  the  Lord  also  teaches  5  "  Thou  shalt  love  the  Lord  thy  God  from 
thy  whole  heart,  in  thy  whole  soul,  and  in  thy  whole  mind  ;  this  is  the  first  and 
great  commandment.  The  second  is  like  unto  it  3  Thou  shalt  love  thy  neighbour 
as  tliyself  5  on  these  two  commandments  hang  the  law  and  prophets,"  Matt.  xxii. 
35,  36,  37,  38  5  the  law  and  the  prophets  are  the  whole  Word. 

The  reason  why  those  same  names  are  in  the  Word  is,  in  order  that  the  Word, 
which  is  in  itself  spiritual,  might  in  its  ultimate  be  natural  5  and  because  they  who 
were  in  external  worship  were  to  exercise  charity  towards  such  who  were  so 
named ;  and  they  who  were  in  internal  worship  towards  such  spiritually  under- 
stood; thus  that  the  simple  might  understand  and  do  the  Word  in  simplicity,  and 
the  wise  wisely ;  as  also  that  the  simple,  by  the  externals  of  charity,  might  be 
initiated  into  its  internals. 


34  OF    THE    NEW    JERUSALEM, 

into  man,  and  becomes  his,  when  he  wills  and  loves  that 
which  he  knows  and  perceives ;  otherwise  it  is  without  him. 

111.  Faith  does  not  become  faith  with  man,  unless  it  be- 
come spiritual,  and  it  does  not  become  spiritual,  unless  it 
become  of  the  love,  and  it  then  becomes  of  the  love,  when 
man  loves  to  live  truth  and  good,  that  is,  to  live  according 
to  those  things  which  are  commanded  in  the  Word. 

112.  Faith  is  the  affection  of  truth  originating  from  will- 
ing truth  because  it  is  truth ;  and  to  will  truth  because  it  is 
truth  is  the  very  spiritual  principle  of  man;  for  it  is  ab- 
stracted from  the  natural  principle,  which  consists  in  willing 
truth  not  for  the  sake  of  truth,  but  for  the  sake  of  one's  own 
glory,  reputation  or  gain.  Truth  abstractedly  from  such 
things  is  spiritual,  because  it  is  from  the  Divine  :  that  which 
proceeds  from  the  Divine  is  spiritual,  and  this  is  conjoined 
to  man  by  love,  for  love  is  spiritual  conjunction. 

113.  Man  may  know,  think,  and  understand  much,  but 
when  he  is  left  to  himself  alone,  and  meditates,  he  rejects 
from  himself  those  things  which  do  not  agree  with  his  love ; 
and  thus  he  rejects  them  also  after  the  life  of  the  body,  when 
he  is  in  the  spirit,  for  that  only  remains  in  the  spirit  of  man 
which  has  entered  into  his  love  :  other  things  after  death  are 
regarded  as  foreign,  and  because  they  are  not  of  his  love  he 
casts  them  out.  It  is  said  in  the  spirit  of  man,  because  man 
lives  a  spirit  after  death. 

114.  An  idea  concerning  the  good  which  is  of  charity,  and 
concerning  the  truth  which  is  of  faith,  may  be  formed  from 
the  light  and  heat  of  the  sun.  When  the  light  which  pro- 
ceeds from  the  sun  is  conjoined  to  heat,  as  is  the  case  in  the 
time  of  spring  and  summer,  then  all  the  productions  of  the 
earth  germinate  and  flourish  ;  but  when  there  is  no  heat  in 
the  light,  as  in  the  time  of  winter,  then  all  the  productions 
of  the  earth  become  torpid  and  die  :  the  truth  of  faith  is  also 
spiritual  light,  and  love  is  spiritual  heat.  Hence  an  idea 
may  be  formed  concerning  the  man  of  the  church,  what  his 
quality  is  when  faith  with  him  is  conjoined  to  charity — that 
he  is  indeed  as  a  garden  and  paradise ;  and  what  his  quality 
is  when  faith  with  him  is  not  conjoined  to  charity — that  he 
is  as  a  desert  and  earth  covered  with  snow. 

115.  The  confidence  or  trust,  which  is  said  to  be  of  faith, 
and  is  called  indeed  saving  faith,  is  not  spiritual  confidence 
or  trust,  but  natural,  when  it  is  of  faith  alone.  Spiritual  con- 
fidence or  trust  has  its  essence  and  life  from  the  good  of 
love,  but  not  from  the  truth  of  faith  separate.     The  confi- 


AND    ITS   HEAVENLY   DOCTRINE.  35 

dence  of  faith  separate  is  dead ;  wherefore  true  confidence 
cannot  be  given  with  those,  who  lead  an  evil  life :  the  con- 
fidence also  of  obtaining  salvation  on  account  of  the  Lord's 
merit  with  the  Father,  whatever  a  man's  life  may  have  been, 
is  likewise  not  from  truth.  All  those  who  are  in  spiritual 
faith  have  confidence  that  they  are  saved  by  the  Lord,  for 
they  believe  that  the  Lord  came  into  the  world  to  give  eter- 
nal life  to  those  who  believe,  and  live  according  to  the  pre- 
cepts which  He  taught,  and  that  He  regenerates  them,  and 
renders  them  fit  for  heaven,  and  that  He  alone  does  this  from 
pure  mercy,  without  the  aid  of  man. 

116.  To  believe  those  things  which  the  Word  teaches,  or 
which  the  doctrine  of  the  church  teaches,  and  not  to  live 
according  to  them,  appears  as  if  it  were  faith,  and  some  also 
fancy  that  they  are  saved  by  it,  but  by  this  alone  no  one  is 
saved,  for  it  is  persuasive  faith,  the  quality  of  which  shall 
now  be  declared. 

117.  Faith  is  persuasive,  when  the  Word  and  the  doctrine 
of  the  church  are  believed  and  loved,  not  for  the  sake  of 
truth  and  of  a  life  according  to  it,  but  for  the  sake  of  gain, 
honour,  and  the  fame  of  erudition,  as  ends ;  wherefore  they 
who  are  in  that  faith,  do  not  look  to  the  Lord  and  to  heaven, 
but  to  themselves  and  the  world.  They  who  aspire  after 
great  things  in  the  world,  and  covet  many  things,  are  in  a 
stronger  persuasive  principle  that  what  the  doctrine  of  the 
church  teaches  is  true,  than  they  who  do  not  aspire  after 
great  things  and  covet  many  things  :  the  reason  is,  because 
the  doctrine  of  the  church  is  to  the  former  only  a  medium 
to  their  own  ends,  and  so  far  as  the  ends  are  coveted,  so  far 
the  means  are  loved,  and  are  also  believed.  But  the  case  in 
itself  is  this  :  so  far  as  any  persons  are  in  the  fire  of  the  loves 
of  self  and  of  the  world,  and  from  that  fire  speak,  preach, 
and  act,  so  far  they  are  in  the  above  persuasive  principle, 
and  then  they  know  no  other  than  that  it  is  so :  but  when 
they  are  not  in  the  fire  of  those  loves,  then  they  believe  but 
little,  and  many  not  at  all ;  whence  it  is  evident,  that  persua- 
sive faith  is  a  faith  of  the  mouth  and  not  of  the  heart,  and 
that  in  itself  it  is  not  faith. 

118.  They  who  are  in  persuasive  faith  do  not  know,  from 
any  internal  illustration,  whether  the  things  which  they  teach 
be  true  or  false  ;  yea,  neither  do  they  care,  provided  they  be 
believed  by  the  vulgar ;  for  they  are  in  no  affection  of  truth 
for  the  sake  of  truth.  Wherefore  they  recede  from  fakh,  if 
they  are  deprived  of  honours  and  gains,  provided  their  repu- 


36  OP   THE    NEW   JERUSALEM, 

tation  be  not  endangered.  For  persuasive  faith  is  not  in- 
wardly with  man,  but  stands  without,  in  the  memory  only, 
out  of  which  it  is  taken  when  it  is  taught.  Wherefore  that 
faith  with  its  truths  vanishes  after  death ;  for  then  there  re- 
mains only  that  faith  which  is  inwardly  in  man,  that  is,  which 
is  rooted  in  good,  thus  which  has  become  of  the  life. 

119.  They  who  are  in  persuasive  faith  are  understood  by 
these  persons  in  Matthew  :  "  Many  will  say  to  me  in  that 
day.  Lord,  Lord,  have  we  not  prophesied  by  Thy  name,  and  by 
Thy  name  cast  out  demons,  and  in  Thy  name  done  many 
virtues  ?  but  then  I  will  confess  to  them,  I  have  not  known 
you,  ye  workers  of  iniquity."  vii.  22,  23.  Also  in  Luke: 
"  Then  will  ye  begin  to  say,  We  have  eaten  before  Thee,  and 
have  drunk,  and  Thou  hast  taught  in  our  streets ;  but  He  will 
say,  I  say  to  you,  I  have  not  known  you  whence  you  are ; 
depart  from  Me,  all  ye  workers  of  iniquity."  xiii.  26,  27. 
They  are  understood  also  by  the  five  foolish  virgins  who  had 
no  oil  in  their  lamps,  in  Matthew :  "  At  length  came  those 
virgins,  saying.  Lord,  Lord,  open  to  us;  but  He  answering 
will  say.  Verily  I  say  unto  you,  I  have  not  known  you."  xxv. 
11,  12 :  oil  in  lamps  is  the  good  of  love  in  faith. 


OF  PIETY. 

123.  It  is  believed  by  many,  that  spiritual  life,  or  the  life 
which  leads  to  heaven,  consists  in  piety,  in  external  sanctity, 
and  in  the  renunciation  of  the  world;  but  piety  without  char- 
ity, and  external  sanctity  without  internal  sanctity,  and  a 
renunciation  of  the  world  without  a  life  in  the  world,  do  not 
constitute  spiritual  life :  but  piety  from  charity,  external 
sanctity  from  internal  sanctity,  and  a  renunciation  of  the 
world  with  a  life  in  the  world,  constitute  it. 

124.  Piety  consists  in  thinking  and  speaking  piously,  in 
spending  much  time  in  prayer,  in  behaving  humbly  at  that 
time,  in  frequenting  temples  and  attending  devoutly  to  the 
preaching  there,  in  frequently  every  year  receiving  the  sacra- 
ment of  the  supper,  and  in  performing  the  other  parts  of 
worship  according  to  the  ordinances  of  the  church.  But  the 
life  of  charity  consists  in  willing  well  and  doing  well  to  our 
neighbour,  in  acting  in  all  our  works  from  justice  and  equity, 
and  from  good  and  truth,  and  in  like  manner  in  every  office  ; 
in  a  word,  the  life  of  charity  consists  in  performing  uses. 
Divine  worship  primarily  consists  in  this  life,  but  secondarily 


AND    ITS    HEAVENLY    DOCTRINE.  37 

in  the  former ;  wherefore  he  who  separates  one  from  the  other, 
that  is,  who  lives  the  life  of  piety,  and  not  that  of  charity  at 
the  same  time,  does  not  worship  God.  He  thinks  indeed  of 
God,  but  not  from  God,  but  from  himself;  for  he  thinks  of 
himself  continually,  and  not  at  all  of  his  neighbour  ;  and  if  he 
does  think  of  his  neighbour,  he  regards  him  as  vile,  if  he  be 
not  of  such  a  quality  also.  He  likewise  thinks  of  heaven  as 
a  reward,  whence  his  mind  entertains  the  idea  of  merit,  and 
also  the  love  of  self,  together  with  a  contempt  or  neglect  of 
uses,  and  thus  of  his  neighbour ;  and  at  the  same  time  he  cher- 
ishes a  belief  that  he  is  blameless.  Hence  it  may  appear  that 
the  life  of  piety,  separate  from  the  life  of  charity,  is  not  the 
spiritual  life  which  should  be  in  divine  worship.  Com- 
pare Matt.  vi.  7,  8. 

125.  External  sanctity  is  like  such  piety,  and  is  not  holy  with 
man  unless  his  internal  be  holy  ;  for  such  as  man  is  as  to  his 
internal,  such  he  also  is  as  to  his  external,  as  this  proceeds 
from  the  former  as  action  does  from  its  spirit ;  wherefore  ex- 
ternal sanctity  without  internal  sanctity  is  natural  and  not 
spiritual.  Hence  it  is  that  external  sanctity  is  found  with 
the  evil  as  well  as  with  the  good ;  and  they  who  place  the  whole 
of  worship  therein  are  for  the  most  part  void  ;  that  is,  without 
knowledges  of  good  and  truth.  And  yet  goods  and  truths  are 
the  real  sanctities  which  are  to  be  known,  believed  and  loved, 
because  they  are  from  the  Divine,  and  thus  the  Divine  is  in 
them.  Internal  sanctity,  therefore,  consists  in  loving  good 
and  truth  for  the  sake  of  good  and  truth,  and  justice  and  sin- 
cerity for  the  sake  of  justice  and  sincerity.  So  far  also  as 
man  thus  loves  them,  so  far  he  is  spiritual,  and  his  worship 
too,  for  so  far  also  he  is  willing  to  know  them  and  to  do  them  ; 
but  so  far  as  man  does  not  thus  love  them,  so  far  he  is  natural, 
and  his  v/orship  too,  and  so  far  also  he  is  not  willing  to  know 
them  and  do  them.  External  worship  without  internal  may  be 
compared  with  the  life  of  the  respiration  without  the  life  of 
the  heart ;  but  external  worship  from  internal  may  be  compared 
with  the  life  of  the  respiration  conjoined  to  the  life  of  the  heart. 

126.  But  to  proceed  to  what  relates  to  the  renunciation  of 
the  world.  It  is  believed  by  many,  that  to  renounce  the  world, 
and  to  live  in  the  spirit  and  not  in  the  flesh,  is  to  reject  worldly 
things,  which  are  chiefly  riches  and  honours ;  to  be  continually 
engaged  in  pious  meditation  concerning  God,  concerning 
salvation,  and  concerning  eternal  life  ;  to  spend  one's  life  in 
prayer,  in  the  reading  of  the  Word  and  pious  books  ;  and  also 
to  afflict  one's  self:  but  this  is  not  renouncing  the  world  :  but 

4 


38  OF   THE    NEW   JERUSALEM, 

to  renounce  the  world  is  to  love  God  and  to  love  the  neigh- 
bour ;  and  God  is  loved  when  man  lives  according  to  His 
commandments,  and  the  neighbour  is  loved  when  man  per- 
forms uses.  In  order,  therefore,  that  man  may  receive  the 
life  of  heaven,  it  is  necessary  that  he  should  live  in  the  world, 
and  in  offices  and  business  there.  A  life  abstracted  from  worldly 
things  is  a  life  of  thought  and  faith  separate  from  the  life  of 
love  and  charity,  in  which  life  the  principle  of  willing  good 
and  doing  good  to  the  neighbour  perishes.  And  when  this 
perishes,  spiritual  life  is  as  a  house  without  a  foundation,  which 
either  sinks  down  successively  into  the  ground,  or  becomes 
full  of  chinks  and  openings,  or  totters  till  it  falls. 

127.  That  to  do  good  is  to  worship  the  Lord,  appears  from 
the  Lord's  words.  "  Every  one  who  heareth  my  words  and 
doeth  them,  I  will  liken  to  a  prudent  man  who  built  a  house 
upon  a  rock  ;  but  he  who  heareth  my  words  and  doeth  them 
not,  I  will  liken  to  a  foolish  man  who  built  a  house  upon  the 
sand,  or  upon  the  ground  without  a  foundation,"  Matt.  vii.  24 
to  27.  Luke  vi.  47,  48,  49. 

128.  Hence  now  it  is  manifest,  that  a  life  of  piety  is  of  value, 
and  is  acceptable  to  the  Lord,  so  far  as  a  life  of  charity  is  con- 
joined to  it ;  for  this  is  the  primary,  and  such  as  the  quality 
of  this  is,  such  is  that  of  the  former.  Also,  that  external 
sanctity  is  of  value,  and  is  acceptable  to  the  Lord,  so  far  as  it 
proceeds  from  internal  sanctity,  for  such  as  the  quality  of  this 
is,  such  is  that  of  the  former.  And  also,  that  the  renunciation 
of  the  world  is  of  value,  and  is  acceptable  to  the  Lord,  so  far 
as  it  is  practised  in  the  world ;  for  they  renounce  the  world 
who  remove  the  love  of  self  and  the  world,  and  act  justly  and 
sincerely  in  every  office,  in  every  business,  and  in  every  work, 
from  an  interior,  thus  from  a  celestial  origin ;  which  origin 
dwells  in  that  life  when  man  acts  well,  sincerely,  and  justly, 
because  it  is  according  to  the  divine  laws. 


OF  COxNSCIENCE. 

130.  Conscience  is  formed  with  man  from  the  religious 
principle  in  which  he  is,  according  to  its  reception  inwardly 
in  himself 

131.  Conscience,  with  the  man  of  the  church,  is  formed  by 
the  truths  of  faith  from  the  Word,  or  from  doctrine  out  of 
'.he  Word,  according  to  their  reception  in  the  heart ;  for  when 


AND    ITS    HEAVENLY    DOCTRIiXE.  39 

man  knows  the  truths  of  faith,  and  appreliends  them  in  his 
own  manner,  and  then  wills  them  and  does  them,  he  acquires 
conscience.  Reception  in  the  heart  is  reception  in  the  will,  for 
the  will  of  man  is  what  is  called  the  heart.  Hence  it  is  that 
they  who  have  conscience,  speak  from  the  heart  the  things 
which  they  speak,  and  do  from  the  heart  the  things  which 
they  do :  their  mind  also  is  undivided,  for  according  to  that 
which  they  understand  and  believe  to  be  true  and  good  they  do. 

132.  A  more  perfect  conscience  can  be  given  with  those 
who  are  enlightened  in  the  truths  of  faith  more  than  others, 
and  who  are  in  a  clear  perception  above  others,  than  with  those 
who  are  less  enlightened,  and  who  are  in  obscure  perception. 

133.  The  real  spiritual  life  of  man  resides  in  a  true  con- 
science, for  his  faith,  conjoined  to  his  charity,  is  therein ; 
wherefore,  with  those  who  are  possessed  of  it,  to  act  from 
conscience  is  to  act  from  their  own  spiritual  life,  and  to  act 
contrary  to  conscience  is,  with  them,  to  act  contrary  to  their 
own  spiritual  life.  Hence  it  is  that  they  are  in  the  tranquillity 
of  peace,  and  in  internal  blessedness,  when  they  act  according 
to  conscience,  and  in  intranquillity  and  pain,  when  they  act 
contrary  to  it :  this  pain  is  what  is  called  remorse  of  conscience. 

134.  Man  has  a  conscience  of  what  is  good,  and  a  con- 
science of  what  is  just :  the  conscience  of  what  is  good  is  the 
conscience  of  the  internal  man,  and  the  conscience  of  what 
is  just  is  the  conscience  of  the  external  man.  The  conscience 
of  what  is  good  consists  in  acting  according  to  the  precepts 
of  faith  from  internal  affection,  but  the  conscience  of  what  is 
just  consists  in  acting  according  to  civil  and  moral  laws  from 
external  affection.  They  who  have  the  conscience  of  what 
is  good,  have  also  the  conscience  of  what  is  just;  and  they 
who  have  only  the  conscience  of  what  is  just,  are  in  a  faculty 
of  receiving  the  conscience  of  what  is  good  ;  and  they  also  do 
receive  it  when  they  are  instructed. 

135.  Conscience,  with  those  who  are  in  charity  towards 
the  neighbour,  is  the  conscience  of  truth,  because  it  is  formed 
by  the  faith  of  truth ;  but  with  those  who  are  in  love  to  the 
Lord,  it  is  the  conscience  of  good,  because  it  is  formed  by  the 
love  of  truth.  The  conscience  of  these  is  a  superior  conscience, 
and  is  called  the  perception  of  truth  from  good.  They  who 
have  the  conscience  of  truth,  are  of  the  Lord's  spiritual  king- 
dom ;  but  they  who  have  the  superior  conscience,  which  is 
called  perception,  are  of  the  Lord's  celestial  kingdom. 

136.  But  let  examples  illustrate  what  conscience  is.  If  a 
man  be  in  possession  of  another  man's  goods,  whilst  the  other 


40  OF   THE    NEW    JERUSALEM, 

is  ignorant  of  it,  and  thus  can  retain  them  without  fear  of  the 
law,  or  of  the  loss  of  honour  and  reputation,  and  he  still 
restores  them  to  the  other,  because  they  are  not  his  own,  he 
has  conscience,  for  he  does  what  is  good  for  the  sake  of  what 
is  good,  and  what  is  just  for  the  sake  of  what  is  just.  Again, 
if  a  person  has  it  in  his  power  to  obtain  an  office,  but  knows 
that  another,  who  also  desires  it,  would  be  more  useful  to  his 
country,  and  gives  way  to  him,  for  the  sake  of  the  good  of  his 
country,  he  has  a  good  conscience.     So  in  other  cases. 

137.  From  these  instances  it  may  be  concluded,  what 
quality  they  are  of  who  have  not  conscience ;  they  are  known 
from  the  opposite.  Thus,  they  who  for  the  sake  of  any  gain 
make  what  is  unjust  appear  as  just,  and  what  is  evil  appear 
as  good,  and  vice  versa,  have  not  conscience.  Neither  do 
they  know  what  conscience  is,  and  if  they  are  instructed  what 
it  is,  they  do  not  believe ;  and  some  are  not  willing  to  know. 
Such  is  the  quality  of  those,  who,  in  all  their  actions,  have 
respect  only  to  themselves  and  the  world. 

138.  They  who  have  not  received  conscience  in  the  world, 
cannot  receive  it  in  the  other  life ;  thus  they  cannot  be  saved. 
The  reason  is,  because  they  have  no  plane  into  which  heaven, 
that  is,  the  Lord  through  heaven,  may  flow  in,  and  by  which 
He  may  operate,  and  lead  them  to  Himself  For  conscience 
is  the  plane  and  receptacle  of  the  influx  of  heaven. 


OF  FREEDOM. 

141.  All  freedom  is  of  love,  for  what  man  loves,  this  he 
does  freely ;  hence  also  all  freedom  is  of  the  will,  for  what 
man  loves,  this  he  also  wills ;  and  forasmuch  as  love  and  the 
will  constitute  the  life  of  man,  so  also  does  freedom.  From 
these  considerations  it  may  appear  what  freedom  is,  namely, 
that  it  is  that  which  is  of  the  love  and  the  will,  and  thence  of 
the  life  of  man  :  hence  it  is,  that  what  a  man  does  from  freedom, 
appears  to  him  as  if  he  did  it  from  his  own  proprium. 

142.  To  do  evil  from  freedom,  appears  as  if  it  were  free- 
dom, but  it  is  bondage,  because  that  freedom  is  from  the 
love  of  self  and  from  the  love  of  the  world,  and  these  loves 
are  from  hell.  Such  freedom  is  actually  turned  into  bond- 
age after  death,  for  the  man  who  has  been  in  such  freedom 
then  becomes  a  vile  servant  in  hell.  But  to  do  good  from 
freedom  is  freedom  itself,  because  it  proceeds  from  love  to 


AND    ITS    HEAVENLY    DOCTRINE.  41 

the  Lord  and  from  love  towards  the  neighbour,  and  these 
loves  are  from  heaven.  This  freedom  also  remains  after 
death,  and  then  becomes  freedom  indeed,  for  the  man  who 
has  been  in  such  freedom,  becomes  in  heaven  like  a  son  of 
the  house.  This  the  Lord  thus  teaches :  "  Every  one  that 
doeth  sin  is  the  servant  of  sin ;  the  servant  abideth  not  in 
the  house  forever :  the  son  abideth  forever ;  if  the  Son  shall 
have  made  you  free,  you  shall  be  truly  free,"  John  viii.  34, 
35,  36.  Now,  forasmuch  as  all  good  is  from  the  Lord,  and 
all  evil  from  hell,  it  follows,  that  freedom  consists  in  being 
led  by  the  Lord,  and  slavery  in  being  led  by  hell. 

143.  That  man  has  the  liberty  of  thinking  what  is  evil 
and  false,  and  also  of  doing  it,  so  far  as  the  laws  do  not 
withhold  him,  is  in  order  that  he  may  be  capable  of  being 
reformed ;  for  goods  and  truths  are  to  be  implanted  in  his 
love  and  will,  so  that  they  may  become  of  his  life,  and  this 
cannot  be  done  unless  he  have  the  liberty  of  thinking  what 
is  evil  and  false  as  well  as  what  is  good  and  true.  This 
liberty  is  given  to  every  man  by  the  Lord,  and  so  far  as  he 
does  not  love  evil  and  the  false,  so  far,  when  he  thinks  what 
is  good  and  true,  the  Lord  implants  them  in  his  love  and 
will,  consequently  in  his  life,  and  thus  reforms  him.  What 
is  inseminated  in  freedom,  this  also  remains,  but  what  is  in- 
seminated in  a  state  of  compulsion,  this  does  not  remain, 
because  what  is  from  compulsion  is  not  from  the  will  of  the 
man,  but  from  the  will  of  him  who  compels.  Hence  also  it 
is,  that  worship  from  freedom  is  pleasing  to  the  Lord,  but 
not  worship  from  compulsion ;  for  worship  from  freedom  is 
worship  from  love,  but  worship  from  compulsion  is  not  so. 

144.  The  liberty  of  doing  good,  and  the  liberty  of  doing 
evil,  though  they  appear  alike  in  the  external  form,  are  as 
different  and  distant  from  each  other  as  heaven  and  hell  are  : 
the  liberty  of  doing  good  also  is  from  heaven,  and  is  called 
heavenly  liberty;  but  the  liberty  of  doing  evil  is  from  hell, 
and  is  called  infernal  liberty ;  so  far,  likewise,  as  man  is  in 
the  one,  so  far  he  is  not  in  the  other,  for  no  man  can  serve 
two  lords.  Matt.  vi.  24;  which  also  appears  from  hence, 
that  they  who  are  in  infernal  liberty  believe  that  it  is  slavery 
and  compulsion  not  to  be  allowed  to  will  evil  and  think 
what  is  false  at  their  pleasure,  whereas  they  who  are  in 
heavenly  liberty  abhor  willing  evil  and  thinking  what  is 
false,  and  would  be  tormented  if  they  were  compelled  to  do  so. 

145.  Forasmuch  as  acting  from  freedom  appears  to  man 
like  acting  from  his  own  proprium,  therefore  heavenly  free- 

4* 


42  OF   THE    NEW   JERUSALEM, 

dom  may  also  be  called  the  heavenly  proprium,  and  infernal 
freedom  may  be  called  the  infernal  proprium.  The  infernal 
proprium  is  that  into  which  man  is  born,  and  this  is  evil ; 
but  the  heavenly  proprium  is  that  into  which  man  is  reformed, 
and  this  is  good. 

146.  Hence  it  may  appear  what  Frce-ioill  is ;  that  it  con- 
sists in  doing  good  from  choice  or  will,  and  that  they  are  in 
that  freedom  who  are  led  by  the  Lord ;  and  they  are  led  by 
the  Lord  who  love  good  and  truth  for  the  sake  of  good  and 
truth. 

147.  Man  may  know  what  is  the  quality  of  the  liberty  in 
which  he  is,  from  the  delight  which  he  feels  when  he  thinks, 
speaks,  acts,  hears,  and  sees ;  for  all  delight  is  of  love.* 

*  149.  That  liberty  orig-iuates  from  the  equilibrium  between  heaven  and  hell, 
and  that  man,  without  liberty,  cannot  be  reformed,  is  shown  in  the  Treatise  on 
Heaven  and  Hell ;  in  the  articles  concerning'  that  equilibrium,  n.  589  to  596,  and 
concerning-  liberty,  n.  597  to  the  end ;  but  lor  the  sake  of  instruction  respecting 
what  liberty  is,  and  to  sliow  that  man  is  reformed  by  means  of  it,  I  will  here  ad- 
duce the  following  extract  from  that  Treatise  :  "  It  has  been  shown  that  the  equi- 
librium between  heaven  and  bell  is  an  equilibrium  between  the  good  that  is  fi-om 
heaven  and  the  evil  that  is  from  hell,  thus  that  it  is  a  spiritual  equilibrium,  which 
in  its  essence  is  liberty.  The  reason  that  spiritual  equilibrium  in  its  essence  is 
liberty,  is  because  it  is  an  equilibrium  between  good  and  evil,  and  between  tinth 
and  the  false,  and  these  are  spiritual  j  wherefore  the  power  of  willing  g-ood  or 
evil,  or  of  thinking  Avhat  is  true  or  what  is  false,  and  of  choosing  one  in  preference 
to  the  other,  is  liberty.  This  liberty  is  given  to  every  man  by  the  Lord,  nor  is  it 
ever  taken  away  ;  in  its  origin,  indeed,  it  is  not  of  man,  but  of  the  Lord,  because 
it  is  from  the  Lord,  but  still  U  is  "-iven  to  man  together  with  life  as  his  own,  in  or- 
der that  man  may  be  capable  of  being  reformed  and  saved,  for  without  liberty 
there  is  no  reformation  and  sah'ation.  Every  one  may  see  from  any  rational 
intuition,  that  man  is  at  liberty  to  think  either  well  or  ill,  sincerely  or  insincerely, 
justly  or  unjustl}',  and  also  that  he  may  speak  and  act  well,  sincerely  and  justly, 
but  not  ill,  msincerely  and  unjustly,  on  account  of  moral  and  civil  laws,  by  which 
his  external  is  kept  in  bonds ;  hence  it  is  plain,  that  the  spii'it  of  man,  which  is 
what  thinks  and  wills,  is  in  liberty,  but  not  man's  external,  which  speaks  and  acts, 
unless  it  speak  and  act  according  to  the  above-named  laws.  That  man  cannot 
be  reformed,  unless  he  be  in  liberty,  is  because  he  is  born  into  evils  of  ever}'  kind, 
which  must  nevertheless  be  removed,  in  order  that  he  may  be  saved  3  and  they 
cannot  be  removed  unless  he  sees  them  in  himself,  and  acknowledges  them,  and 
afterwards  ceases  to  will  tliem,  and  at  length  is  averse  to  them  5  tlien  are  they  first 
removed  3  and  this  cannot  be  done  unless  man  be  in  good  as  well  as  in  evil,  fqr 
he  can  see  evils  from  good,  but  cannot  see  goods  from  evil  :  the  spiritual  goods, 
which  man  may  think,  he  learns  from  infancy  from  the  reading  of  the  Word,  and 
from  preaching  ;  and  he  learns  civil  and  moral  goods  from  his  life  in  the  world; 
this  is  the  fu'St  reason  why  man  ought  to  be  in  liberty.  Another  reason  is,  be- 
cause nothing  is  appropriated  to  man,  except  what  is  done  from  an  afiection  which 
is  of  the  \o\e  ;  other  things  may  indeed  enter,  but  no  farther  than  into  the  thought, 
and  not  into  the  will,  and  what  does  not  also  enter  into  the  will  of  man,  does  not 
become  his,  for  the  thought  derives  what  belongs  to  it  from  the  memory,  but  the 
will  from  the  life  itself;  nothing  ever  partakes  of  liberty,  which  does  not  proceed 
li-om  an  affection  which  is  of  the  love  3  for  whatever  a  man  wills  or  loves,  this  he 
does  freely ;  hence  it  is  that  the  liberty  of  man,  and  the  affection  which  is  of  his 
love  or  will,  arc  one  3  man  therefore  is  endowed  with  libert}-,  that  he  may  be  ca- 
pable of  being  affected  with  truth  and  good,  or  of  loving  them,  whereby  they  may 
become  as  his  own.    In  a  word,  whatever  does  uot  enter  in  witli  man  in  lioerty, 


AND    ITS    HEAVENLY    DOCTRINE.  43 


OF  MERIT. 

150.  They  who  do  good  with  a  view  to  merit,  do  not  do 
good  from  the  love  of  good,  but  from  the  love  of  reward, 
for  he  who  wills  to  have  merit,  wills  to  be  rewarded ;  they 
who  do  thus,  regard  and  place  their  delight  in  the  reward, 
and  not  in  good;  wherefore  they  are  not  spiritual,  but 
natural. 

151.  To  do  good,  which  is  good,  must  be  from  the  love 
of  good,  thus  for  the  sake  of  good.  They  who  are  in  that 
love  are  not  willing  to  hear  of  merit,  for  they  love  to  do,  and 
perceive  satisfaction  therein,  and,  on  the  other  hand,  they  are 
sorrowful  if  it  be  believed  that  what  they  do  is  for  the  sake 
of  any  thing  of  themselves.  The  case  herein  is  nearly  the 
same  as  with  those  who  do  good  to  their  friends  for  the  sake 
of  friendship ;  to  a  brother  for  the  sake  of  brotherhood,  to 
wife  and  children  for  the  sake  of  wife  and  children,  to  their 
country  for  the  sake  of  their  country,  thus  from  friendship 
and  love.  They  who  think  well,  also  say  and  insist,  that 
they  do  not  do  good  for  the  sake  of  themselves,  but  for  the 
sake  of  them  to  whom  the  good  is  done. 

152.  They  who  do  good  for  the  sake  of  reward,  do  not 
do  good  from  the  Lord,  but  from  themselves,  for  they  regard 
themselves  in  the  first  place,  inasmuch  as  they  regard  their 
own  good ;  and  the  good  of  their  neighbour,  which  is  the 
good  of  their  fellow-citizens,  of  human  society,  of  their 
country,  and  of  the  church,  they  regard  no  otherwise  than 
as  means  to  this  end.  Hence  it  is,  that  the  good  of  the  love 
of  self  and  of  the  world  lies  concealed  in  the  good  of  merit, 
and  that  good  is  from  man  and  not  from  the  Lord,  and  all 
good  which  is  from  man  is  not  good ;  yea,  so  far  as  self  and 
the  world  lie  concealed  in  it,  it  is  evil. 

153.  Genuine  charity  and  genuine  faith  disclaim  all  merit, 
for  good  itself  is  the  delight  of  charity,  and  truth  itself  is  the 
delight  of  faith  ;  wherefore  they  who  are  in  that  charity  and 
faith  know  what  good  not  meritorious  is,  but  not  they  who 
are  not  in  charity  and  faith. 

does  not  remain,  because  it  is  not  of  his  love  or  will,  and  the  things  which  are  not 
of  man's  love  or  will,  are  not  of  his  spirit,  for  the  esse  of  man's  spirit  is  love  or 
will.  In  order  that  man  may  be  in  liberty,  to  the  end  that  he  may  be  reformed, 
he  is  conjoined  as  to  his  spirit  with  heaven  and  with  hell,  for  there  are  with  every 
man  spirits  from  hell  and  angels  from  heaven  5  by  means  of  the  spirits  from  hell 
man  is  in  his  own  evil,  and  by  means  of  the  angels  from  heaven  he  is  in  good 
from  the  Lord ;  thus  he  is  in  spiritual  equilibrium,  that  is,  in  liberty." 


44  OP   THE    NEW    JERUSALEM, 

154.  That  good  is  not  to  be  done  for  the  sake  of  reward, 
the  Lord  Himself  teaches  in  Luke :  *'  If  ye  love  those  who 
love  you,  what  grace  have  ye,  for  sinners  do  the  same  :  rath- 
er love  your  enemies,  and  do  good,  and  lend,  hoping  for 
nothing ;  then  shall  your  reward  be  great,  and  ye  shall  be 
the  sons  of  the  Most  High,"  vi.  32,  38,  34,  35.  That  man 
cannot  do  good  that  is  good  from  himself,  the  Lord  also 
teaches  in  John :  "  A  man  cannot  take  any  thing,  unless  it 
be  given  him  from  heaven,"  iii.  27 ;  and  in  another  place, 
"  Jesus  said,  I  am  the  vine,  ye  are  the  branches :  as  the 
branch  cannot  bear  fruit  from  itself,  unless  it  shall  abide  in 
the  vine,  so  neither  can  ye  unless  ye  shall  abide  in  Me :  He 
who  abideth  in  Me  and  I  in  him,  he  beareth  much  fruit,  for 
except  from  Me  ye  cannot  do  any  thing,"  xv.  4  to  8. 

155.  Forasmuch  as  all  good  and  truth  is  from  the  Lord, 
and  nothing  of  them  from  man,  and  forasmuch  as  good  from 
man  is  not  good,  it  follows  that  merit  belongs  to  no  man, 
but  to  the  Lord  alone ;  the  merit  of  the  Lord  consists  in  this, 
that  from  His  own  proper  power  He  has  saved  the  human 
race,  and  also,  that  He  saves  those  who  do  good  from  Him. 
Hence  it  is  that  in  the  Word,  he  is  called  just  to  whom  the 
merit  and  justice  of  the  Lord  are  ascribed,  and  he  is  called 
unjust  to  whom  are  ascribed  his  own  justice  and  the  merit 
of  self 

156.  The  delight  itself,  which  is  in  the  love  of  doing  good 
without  regard  to  reward,  is  a  reward  which  remains  to 
eternity,  for  heaven  and  eternal  happiness  are  insinuated 
into  that  good  by  the  Lord. 

157.  To  think  and  believe  that  they  who  do  good  will 
come  into  heaven,  and  also  that  good  is  to  be  done  in  order 
that  they  may  come  into  heaven,  is  not  to  regard  reward  as 
an  end,  nor  yet  to  place  merit  in  works ;  for  even  they  who 
do  good  from  the  Lord  think  and  believe  so,  but  they  who 
thus  think,  believe  and  do,  and  are  not  in  the  love  of  good 
for  the  sake  of  good,  have  regard  to  reward  as  an  end,  and 
place  merit  in  works. 


OF  REPENTANCE  AND  THE  REMISSION  OF  SINS. 

159.  He  who  would  be  saved  must  confess  his  sins,  and 
do  the  work  of  repentance. 

160.  To  confess  sins,  is  to  know  evils,  to  see  them  in  our- 


AND    ITS   HEAVENLY   DOCTRINE.  45 

selves,  to  acknowledge  them,  to  make  ourselves  guilty,  and  to 
condemn  ourselves  on  account  of  them.  This,  when  it  is 
done  before  God,  is  the  confession  of  sins. 

161.  To  do  the  ivork  of  repentance,  is  to  desist  from  sins 
after  a  man  has  thus  confessed  them,  and  from  an  humble 
heart  has  made  supplication  for  remission,  and  to  live  a  new 
life  according  to  the  precepts  of  charity  and  faith. 

162.  He  who  only  acknowledges  generally  that  he  is  a 
sinner,  and  makes  himself  guilty  of  all  evils,  and  yet  does 
not  explore  himself,  that  is,  see  his  own  evils,  makes  con- 
fession indeed,  but  not  the  confession  of  repentance ;  he, 
forasmuch  as  he  does  not  know  his  own  evils,  lives  afterwards 
as  he  did  before. 

163.  He  who  lives  the  life  of  charity  and  faith  does  the 
work  of  repentance  daily ;  he  reflects  upon  the  evils  which 
are  with  him,  he  acknowledges  them,  he  guards  against 
them,  he  supplicates  the  Lord  for  help.  For  man  of  himself 
continually  lapses  towards  evil,  but  he  is  continually  raised 
by  the  Lord,  and  led  to  good.  Such  is  the  state  of  those  who 
are  in  good ;  but  they  who  are  in  evil  lapse  continually,  and 
are  also  continually  elevated  by  the  Lord,  but  are  only  with- 
drawn from  falling  into  the  most  grievous  evils,  to  which  of 
themselves  they  tend  with  all  their  power. 

164.  The  man  who  explores  himself  in  order  to  do  the 
work  of  repentance,  must  explore  his  thoughts  and  the  in- 
tentions of  his  will,  and  must  there  examine  what  he  would 
do  if  it  were  permitted  him,  that  is,  if  he  were  not  afraid  of 
the  laws,  and  of  the  loss  of  reputation,  honour  and  gain. 
There  the  evils  of  man  reside,  and  the  evils  which  he  does 
in  the  body  are  all  from  thence.  They  who  do  not  explore 
the  evils  of  their  thought  and  will,  cannot  do  the  work  of  re- 
pentance, for  they  think  and  will  afterwards  as  they  did  be- 
fore, and  yet  to  will  evils  is  to  do  them.  This  is  self  exam- 
ination. 

165.  Repentance  of  the  mouth  and  not  of  the  life  is  not 
repentance,  and  sins  are  not  remitted  by  means  of  repent- 
ance of  the  mouth,  but  by  repentance  of  the  life.  Sins  are 
indeed  continually  remitted  to  man  by  the  Lord,  for  He  is 
mercy  itself,  but  still  they  adhere  to  man,  however  he  may 
suppose  that  they  are  remitted ;  nor  are  they  removed  from 
him  but  by  a  life  according  to  the  precepts  of  true  faith.  So 
far  as  he  lives  according  to  those  precepts,  so  far  sins  are 
removed ;  and  so  far  as  they  are  removed,  so  far  they  are 
remitted. 


46  OF   THE    NEW    JERUSALEM, 

166.  It  is  supposed  that  sins  are  wiped  away,  or  are 
washed  off,  as  filth  is  by  water,  when  they  are  remitted ;  but 
sins  are  not  wiped  away,  but  they  are  removed  ;  that  is,  man 
is  withheld  from  them  when  he  is  kept  in  good  by  the  Lord ; 
and  when  he  is  kept  in  good,  it  appears  as  if  he  were  with- 
out them,  thus  as  if  they  were  wiped  away ;  and  so  far  as  man 
is  reformed,  so  far  he  is  capable  of  being  kept  in  good.  How 
man  is  reformed  will  be  shown  in  the  following  doctrinal  on 
regeneration.  He  who  supposes  that  sins  are  in  any  other 
manner  remitted,  is  much  deceived. 

167.  The  signs  that  sins  are  remitted,  that  is,  removed, 
are  these  which  follow.  They  whose  sins  are  remitted,  per- 
ceive a  delight  in  worshipping  God  for  the  sake  of  God,  and 
in  serving  their  neighbour  for  the  sake  of  their  neighbour, 
thus  in  doing  good  for  the  sake  of  good,  and  in  speaking 
truth  for  the  sake  of  truth;  they  are  unwilling  to  claim 
merit  by  any  thing  of  charity  and  faith ;  they  shun  and  are 
averse  to  evils,  as  enmities,  hatreds,  revenges,  adulteries, 
and  the  very  thoughts  of  such  things  with  intention.  But 
the  signs  that  sins  are  not  remitted,  that  is,  removed,  are 
these  which  follow.  They  whose  sins  are  not  remitted,  wor- 
ship God  not  for  the  sake  of  God,  and  serve  their  neighbour 
not  for  the  sake  of  their  neighbour,  thus  they  do  not  do  good 
and  speak  truth  for  the  sake  of  good  and  truth,  but  for  the 
sake  of  themselves  and  the  world ;  they  wish  to  claim  merit 
by  their  deeds ;  they  perceive  nothing  undelightful  in  evils, 
as  in  enmity,  in  hatred,  in  revenge,  in  adulteries ;  and  from 
these  evils  they  think  of  them  in  all  licentiousness. 

168.  The  repentance  which  takes  place  in  a  free  state  is 
of  avail,  but  that  which  takes  place  in  a  state  of  compulsion 
is  of  no  avail.  States  of  compulsion  are  states  of  sickness, 
states  of  dejection  of  mind  in  consequence  of  misfortune, 
states  of  imminent  death,  as  also  every  state  of  fear  which 
takes  away  the  use  of  reason.  He  who  is  evil,  and  in  a  state 
of  compulsion  promises  repentance,  and  also  does  good, 
when  he  comes  into  a  free  state  returns  to  his  former  life  of 
evil ;  the  case  is  otherwise  with  one  who  is  good. 

169.  After  a  man  has  explored  himself,  and  acknowledged 
his  sins,  and  done  the  work  of  repentance,  he  must  remain 
constant  in  good  even  to  the  end  of  life.  For  if  he  after- 
wards relapses  into  his  former  evil  life,  and  embraces  it,  he 
commits  profanation,  for  he  then  conjoins  evil  with  good  ; 
whence  his  latter  state  becomes  worse  than  his  former,  ac- 
cording to  the  words  of  the  Lord  :  "  When  the  unclean  spirit 


AND    ITS    HEAVENLY    DOCTRINE.  47 

goes  out  from  a  man,  he  walks  through  dry  places,  seeking 
rest,  but  doth  not  find  ;  then  he  says,  I  will  return  into  my 
house  whence  I  went  out ;  and  when  he  comes  and  finds  it 
void,  and  swept,  and  adorned  for  him,  then  he  goes  away, 
and  adjoins  to  himself  seven  other  spirits  worse  than  himself, 
and,  entering  in,  they  dwell  there,  and  the  latter  things  of  the 
man  become  loorse  than  the  firsts''  Matt.  xii.  43,  44,  45.* 


OF  REGENERATION. 

173.  He  who  doth  not  receive  spiritual  life,  that  is,  who 
is  not  begotten  anew  by  the  Lord,  cannot  come  into  heaven  ; 
which  the  Lord  teaches  in  John,  "  Verily,  verily,  I  say  unto 
thee,  except  any  one  be  begotten  again,  he  cannot  see  the 
kingdom  of  God,"  iii.  3. 

174.  Man  is  not  born  of  his  parents  into  spiritual  life,  but 
into  natural  life.  Spiritual  life  consists  in  loving  God  above 
all  things,  and  in  loving  his  neighbour  as  himself,  and  this 
according  to  the  precepts  of  faith,  which  the  Lord  taught  in 
the  Word.  But  natural  life  consists  in  loving  ourselves  and 
the  world  more  than  our  neighbour,  yea,  more  than  God 
Himself 

175.  Every  man  is  born  of  his  parents  into  the  evils  of  the 
love  of  self  and  of  the  world  ;  for  every  evil,  which  by  habit 
has  acquired  as  it  were  a  nature,  is  derived  into  the  offspring ; 
thus  it  descends  successively  from  parents,  from  grandfathers, 
and  from  great  grandfathers,  in  a  long  series  backwards; 
whence  the  derivation  of  evil  at  length  becomes  so  great, 
that  the  whole  of  man's  proper  life  is  nothing  else  but  evil. 

*  By  the  unclean  spirit  going  out  from  a  man,  is  understood  the  repentance  of 
him  who  is  in  evil ;  bj'  his  walking  tlirough  dry  places^  and  not  finding  rest,  is 
understood,  that  a  life  of  good  is  of  such  a  quality  to  him ;  by  tlie  house  into  which 
he  returned,  because  he  found  it  void,  and  adorned  for  him,  "is  understood  the  man 
himself  and  his  will,  as  being  without  good  5  by  the  seven  spirits  that  he  adjoined 
to  himself,  and  with  whom  he  returned,  is  understood  evil  conjoined  to  good  5  by 
his  state  then  being  worse  than  his  former,  is  understood  profanation ;  this  is  the 
internal  sense  of  those  words,  for  the  Lord  spake  by  correspondences.  The  like 
is  understood  by  the  words  of  the  Lord  to  him  whom  he  cured  at  the  pool  of  Be- 
thesda,  '■'  Lo,  thou  art  made  whole  ;  sin  no  more,  lest  something  worse  be  done 
unto  thee  than  before,"  John  v.  14.  Also  by  these  words,  '•'  He  lias  blinded  their 
eyes,  and  hardened  their  hearts,  lest  they  siiould  see  with  their  eyes  and  under- 
stand with  their  hearts,  and  should  convert  themselves,  and  I  should  heal  them," 
John  xii.  40  5  where  to  convert  themselves  and  be  healed,  is  to  commit  profana- 
tion, which  comes  to  pass  when  truths  and  goods  are  acknowledged,  and  after- 
wards rejected ;  and  this  would  have  been  the  case  if  the  Jews  had  converted 
themselves,  and  had  been  healed. 


48  OF   THE    NEW   JERUSALEM, 

This  continual  derivation  of  evil  is  not  broken  and  altered, 
except  by  the  life  of  faith  and  charity  from  the  Lord. 

176.  Man  continually  inclines  to,  and  lapses  into,  what 
he  derives  from  his  hereditary  principle :  hence  he  confirms 
with  himself  that  evil,  and  also  superadds  more  of  himself 
These  evils  are  altogether  contrary  to  spiritual  life,  and  de- 
stroy it ;  wherefore,  unless  man  receives  new  life,  which  is 
spiritual  life,  from  the  Lord,  thus  unless  he  is  conceived 
anew,  is  born  anew,  is  educated  anew,  that  is,  is  created 
anew,  he  is  damned,  for  he  wills  nothing  else,  and  thence 
thinks  nothing  else,  but  what  is  of  self  and  the  world,  in  like 
manner  as  they  do  who  are  in  hell. 

177.  No  man  can  be  regenerated  unless  he  knows  such 
things  as  belong  to  the  new  life,  that  is,  to  spiritual  life ; 
and  the  things  which  belong  to  the  new  life,  which  is  the 
spiritual  life,  are  truths  which  are  to  be  believed  and  goods 
which  are  to  be  done ;  the  former  are  of  faith,  the  latter  of 
charity.  These  things  no  one  can  know  from  himself,  for 
man  apprehends  only  those  things  which  are  obvious  to  the 
senses,  from  which  he  procures  to  himself  a  light  which  is 
called  natural  light,  by  virtue  of  which  he  sees  nothing  else 
than  what  relates  to  the  world  and  to  self,  but  not  the  things 
which  relate  to  heaven  and  to  God.  These  he  must  learn 
from  revelation  ;  as  that  the  Lord,  who  is  God  from  eternity, 
came  into  the  world  to  save  the  human  race ;  that  He  has 
all  power  in  heaven  and  in  earth ;  that  the  all  of  faith  and 
the  all  of  charity,  thus  all  truth  and  good,  is  from  Him  ;  that 
there  is  a  heaven,  and  that  there  is  a  hell ;  and  that  man  is 
to  live  to  eternity  in  heaven  if  he  have  done  well,  in  hell 
if  he  have  done  evil. 

178.  These  and  many  other  things  belong  to  faith,  and 
ought  to  be  known  by  the  man  who  is  to  be  regenerated,  for 
he  who  knows  them,  may  think  them,  afterwards  will  them, 
and  lastly  do  them,  and  so  have  new  life,  whilst  he  who 
does  not  know  that  the  Lord  is  the  Saviour  of  the  human 
race,  cannot  have  faith  in  Him,  love  Him,  and  thus  do  good 
for  the  sake  of  Him.  He  who  does  not  know  that  all  good 
is  from  Him,  cannot  think  that  his  own  salvation  is  from  Him, 
still  less  can  he  will  it  to  be  so,  thus  he  cannot  live  from 
Him.  He  who  does  not  know  that  there  is  a  hell  and  that 
there  is  a  heaven,  nor  that  there  is  eternal  life,  cannot  even 
think  about  the  life  of  heaven,  nor  apply  himself  to  receive 
it,  and  so  in  other  cases. 

179.  Every  one  has  an  internal  man  and  an  external  man ; 


AND    ITS   HEAVENLY   DOCTRINE.  49 

the  internal  is  what  is  called  the  spiritual  man,  and  the  ex- 
ternal is  what  is  called  the  natural  man,  and  each  is  to  be 
regenerated,  that  the  man  may  be  regenerated.  With  the 
man  who  is  not  regenerated,  the  external  or  natural  man 
rules,  and  the  internal  serves ;  but  with  the  man  who  is  re- 
generated, the  internal  or  spiritual  man  rules,  and  the  ex- 
ternal serves.  Whence  it  is  manifest  that  the  order  of  life 
is  inverted  with  man  from  his  birth,  namely,  that  that  prin- 
ciple serves  which  ought  to  rule,  and  that  that  principle  rules 
which  ought  to  serve.  In  order  that  man  may  be  saved,  this 
order  must  be  inverted  ;  and  this  inversion  can  by  no  means 
exist,  but  by  regeneration  from  the  Lord. 

180.  What  it  is  for  the  internal  man  to  rule  and  the  ex- 
ternal to  serve,  and  vice  vcrsa^  may  be  illustrated  thus : — If 
a  man  places  all  his  good  in  voluptuousness,  in  gain,  and  in 
pride,  and  has  delight  in  hatred  and  revenge,  and  inwardly 
in  himself  seeks  for  reasons  which  confirm  such  evils,  then 
the  external  man  rules  and  the  internal  serves.  But  when  a 
man  perceives  good  and  delight  in  thinking  and  willing  well, 
sincerely,  and  justly,  and  in  outwardly  speaking  and  doing 
in  like  manner,  then  the  internal  man  rules  and  the  exter- 
nal serves. 

181.  The  internal  man  is  first  regenerated  by  the  Lord, 
and  afterwards  the  external,  and  the  latter  by  means  of  the 
former.  For  the  internal  man  is  regenerated  by  thinkino- 
those  things  which  are  of  faith  and  charity,  but  the  external 
by  a  life  according  to  them.  This  is  understood  by  the 
words  of  the  Lord,  "  Unless  any  one  be  begotten  of  water 
and  the  spirit,  he  cannot  enter  into  the  kingdom  of  God," 
John  iii.  5.  Water,  in  the  spiritual  sense,  is  the  truth  of 
faith,  and  the  spirit  is  a  life  according  to  it. 

182.  The  man  who  is  regenerated,  is,  as  to  his  internal 
man,  in  heaven,  and  is  an  angel  there  with  the  angels, . 
amongst  whom  he  also  comes  after  death ;  he  is  then  able  to 
live  the  life  of  heaven,  to  love  the  Lord,  to  love  his  neigh- 
bour, to  understand  truth,  to  relish  good,  and  to  perceive 
the  blessedness  thence  derived. 


OF  TEMPTATION. 

187.  They  alone  who  are  regenerated  undergo  spiritual 
temptations ;  for  spiritual  temptations  are  pains  of  the  mind, 
5 


50  OF   THE    NEW   JERUSALEM, 

induced  by  evil  spirits,  with  those  who  are  in  goods  and 
truths.  Whilst  these  spirits  excite  the  evils  which  are  with 
such  persons,  there  arises  an  anxiety  which  is  that  of  tempt- 
ation ;  man  knows  not  whence  it  comes,  because  he  is  un- 
acquainted with  this  its  origin. 

188.  For  there  are  evil  spirits  and  good  spirits  attendant 
on  every  man  ;  the  evil  spirits  are  in  his  evils,  and  the  good 
spirits  are  in  his  goods.  When  the  evil  spirits  approach,  they 
draw  forth  his  evils,  and  the  good  spirits,  on  the  contrary, 
draw  forth  his  goods,  whence  collision  and  combat  take 
place,  from  which  the  man  perceives  an  interior  anxiety, 
which  is  temptation.  Hence  it  is  plain  that  temptations  are 
not  from  heaven,  but  are  induced  by  hell,  which  is  also  ac- 
cording to  the  faith  of  the  church,  which  teaches  that  God 
tempts  no  one. 

189.  Interior  anxieties  also  take  place  with  those  who  are 
not  in  goods  and  truths,  but  these  are  natural  anxieties,  not 
spiritual  ones ;  they  are  distinguished  by  this,  that  natural 
anxieties  have  worldly  things  for  their  objects,  but  spiritual 
anxieties  have  heavenly  things  for  their  objects. 

190.  In  temptations,  the  dominion  of  good  over  evil,  or 
of  evil  over  good,  is  what  is  contended  for.  The  evil  which 
desires  to  have  the  dominion,  is  in  the  natural  or  external 
man,  and  the  good  is  in  the  spiritual  or  internal ;  if  evil 
conquers,  then  the  natural  man  has  dominion,  but  if  good 
conquers,  then  the  spiritual  man  has  dominion. 

191.  Those  combats  are  fought  by  means  of  the  truths  of 
faith,  which  are  from  the  Word.  It  is  from  these  that  man 
must  fight  against  evils  and  falses ;  for  if  he  combats  from 
any  other  principles  than  these,  he  does  not  conquer,  because 
the  Lord  is  not  in  any  other  principles.  Forasmuch  as  the 
combat  is  fought  by  means  of  the  truths  of  faith,  therefore 
man  is  not  admitted  into  that  combat  before  he  is  in  the 
knowledges  of  good  and  truth,  and  has  thence  obtained  some 
spiritual  life ;  wherefore  those  combats  do  not  take  place 
vrith  man  until  he  has  arrived  at  years  of  maturity. 

192.  If  man  falls  in  temptation,  his  state  after  it  becomes 
v.orse  than  his  state  before  it,  inasmuch  as  evil  has  thereby 
acquired  power  over  good,  and  the  false  over  truth. 

193.  Inasmuch  as  at  this  day  faith  is  rare  because  there 
is  no  charity,  the  church  being  at  its  end,  therefore  few  at 
this  day  are  admitted  into  any  spiritual  temptations ;  hence 
it  is  that  it  is  scarcely  known  what  they  are,  and  to  what 
end  they  conduce. 


AND   ITS   HEAVENLY    DOCTRINE.  51 

194.  Temptations  conduce  to  acquire  for  good^  dominion 
over  evil,  and  for  the  truth,  dominion  over  the  false ;  also 
to  confirm  truths,  and  to  conjoin  them  to  goods,  and  at  the 
same  time  to  disperse  evils  and  the  falses  thence  derived. 
They  conduce  likewise  to  open  the  internal  spiritual  man, 
and  to  subject  the  natural  thereto,  as  also  to  break  the  loves 
of  self  and  the  world,  and  to  subdue  the  concupiscences 
which  proceed  from  them.  When  these  things  are  effected, 
man  acquires  illustration  and  perception  respecting  what 
truth  and  good  are,  and  what  the  false  and  evil  are ;  whence 
man  obtains  intelligence  and  wisdom,  which  afterwards  con- 
tinually increase. 

195.  The  Lord  alone  combats  for  man  in  temptations ;  if 
man  does  not  believe  that  the  Lord  alone  combats  and  con- 
quers for  him,  he  then  only  undergoes  an  external  tempta- 
tion, which  does  not  conduce  to  his  salvation.* 


OF  BAPTISM. 

202.  Baptism  was  instituted  for  a  sign  that  the  man  be- 
longs to  the  church,  and  for  a  memorial  that  he  is  to  be  re- 
generated ;  for  the  washing  of  baptism  signifies  nothing  else 
than  spiritual  washing,  which  is  regeneration. 

203.  All  regeneration  is  effected  by  the  Lord,  by  means 
of  the  truths  of  faith  and  of  a  life  according  to  them  ;  there- 
fore baptism  testifies  that  the  man  is  of  the  church,  and  that 

*  When  the  truths  of  faith  which  a  man  behaves  in  his  heart,  and  according  to 
which  he  loves  to  hve,  are  assaulted  inwardly  in  him,  it  is  called  a  spiritual  tempt- 
ation, especially  when  the  good  of  love  is  assaulted,  in  which  he  places  his  spir- 
itual life.  Those  assaults  take  place  in  various  ways,  as  by  an  influx  of  scandals 
into  the  thoughts  and  also  into  the  will  against  goods  and  truths,  also  by  a  con- 
tinual draw  iug  forth  and  bringing  to  remembrance  of  the  evils  which  a  man  has 
committed,  and  of  the  falses  which  he  has  thought,  thus  by  an  inundation  of  such 
things ;  and  at  the  same  time  by  an  apparent  shutting  up  of  the  interiors  of  his 
mind,  and  consequently  of  his  communication  with  heaven,  whereby  the  capacity 
of  thinking  from  his  own  faith,  and  of  willing  from  his  own  love,  is  intercepted. 
These  things  are  effected  by  the  evil  spirits  that  are  with  man ;  and  when  they 
take  place,  they  assume  the  appearance  of  interior  anxieties  and  pains  of  con- 
science ;  for  such  things  aflect  and  torment  the  man's  spiritual  life,  the  man  be- 
lieving that  they  do  not  proceed  from  evil  spirits,  but  from  himself  in  his  interiors. 
The  reason  that  man  does  not  know  that  they  proceed  from  evil  spirits,  is  because 
he  does  not  know  that  spirits  are  present  w^ith  him,  evil  spirits  in  his  evils,  and 
good  spirits  in  his  goods,  and  that  they  reside  in  his  thoughts  and  afiections. 
These  temptations  are  most  grievous  when  they  are  conjoined  with  pains  inflicted 
on  the  body,  and  more  so  if  those  pains  last  a  long  time,  and  increase,  though  the 
Divine  Mercy  is  implored,  and  still  there  is  no  liberation ;  hence  results  despera- 
tjon^  which  is  tlie  end. 


52  OF   THE    NEW   JERUSALEM, 

he  is  capable  of  being  regenerated ;  for  in  the  church,  the 
Lord,  who  regenerates,  is  acknowledged,  and  therein  is  the 
Word,  which  contains  the  truths  of  faith,  by  means  of  which 
regeneration  is  effected. 

204.  This  the  Lord  teaches  in  John,  "  Except  a  man  be 
begotten  of  water  and  the  spirit,  he  cannot  enter  into  the 
kingdom  of  God,"  iii.  5;  water,  in  the  spiritual  sense,  is  the 
truth  of  faith  from  the  Word ;  the  spirit  is  a  life  according 
to  it,  and  to  be  begotten  is  to  be  regenerated  thereby. 

205.  Forasmuch  as  every  one  who  is  regenerated  also  un- 
dergoes temptations,  which  are  spiritual  combats  against 
evils  and  falses,  therefore  by  the  waters  of  baptism  those 
temptations  are  also  signified. 

206.  Since  baptism  is  for  a  sign  and  for  a  memorial  of 
those  things,  therefore  a  man  may  be  baptized  when  an  infant, 
and  if  he  be  not  baptized  then,  he  may  be  baptized  when  he 
is  an  adult. 

207.  Let  it  be  known  therefore  to  those  who  are  baptized, 
that  baptism  itself  gives  neither  faith  nor  salvation,  but  that 
it  testifies  that  they  will  receive  faith,  and  that  they  will  be 
saved,  if  they  are  regenerated. 

208.  Hence  it  may  appear  what  is  understood  by  the 
Lord's  words  in  Mark,  "  He  who  shall  believe  and  be  bap- 
tized shall  be  saved,  but  he  who  shall  not  believe  shall  be 
condemned,"  xvi.  16;  he  who  shall  believe  is  he  who  ac- 
knowledges the  Lord,  and  receives  divine  truths  from  Him 
by  means  of  the  Word ;  he  who  shall  be  baptized  is  he  who 
by  means  of  those  truths  is  regenerated  by  the  Lord. 


OF  THE  HOLY  SUPPER. 

210.  The  Holy  Supper  was  instituted  by  the  Lord,  that 
by  means  thereof  there  may  be  a  conjunction  of  the  church 
with  heaven,  thus  with  the  Lord ;  it  is  therefore  the  most 
holy  thing  of  worship. 

211.  But  in  what  manner  conjunction  is  effected  by  it  is 
not  apprehended  by  those  who  do  not  know  any  thing  con- 
cerning the  internal  or  spiritual  sense  of  the  Word,  for  they 
do  not  think  beyond  the  external  sense,  which  is  the  sense 
of  the  letter.  From  the  internal  or  spiritual  sense  of  the 
Word  it  is  known  what  is  signified  by  body  and  blood,  and 
what  by  bread  and  wine,  also  what  is  signified  by  eating. 


AND    ITS    HEAVENLY    DOCTRINE.  53 

212.  In  that  sense,  the  body  or  flesh  of  the  Lord  is  the 
good  of  love,  as  is  the  bread  likewise ;  and  the  blood  of  the 
Lord  is  the  good  of  faith,  as  is  the  wine  likewise  ;  and  eating 
is  appropriation  and  conjunction.  The  angels,  who  are  at- 
tendant on  man  when  he  receives  the  sacrament  of  the  sup- 
per, understand  those  things  in  no  other  manner ;  for  they 
perceive,  all  things  spiritually.  Hence  it  is  that  a  holy  prin- 
ciple of  love  and  a  holy  principle  of  faith  then  flows  in  with 
man  from  the  angels,  thus  through  heaven  from  the  Lord; 
hence  there  is  conjunction. 

213.  From  these  considerations  it  is  evident,  that  when 
man  takes  the  bread,  w^hich  is  the  body,  he  is  conjoined  to 
the  Lord  by  means  of  the  good  of  love  to  Him  from  Him ; 
and  when  he  takes  the  wine,  which  is  the  blood,  he  is  con- 
joined to  the  Lord  by  means  of  the  good  of  faith  in  Him 
from  Him.  But  it  is  to  be  noted,  that  conjunction  w4th  the 
Lord  by  means  of  the  sacrament  of  the  supper  is  effected 
solely  with  those  who  are  in  the  good  of  love  to,  and  faith 
in,  the  Lord  from  the  Lord;  with  these  there  is  conjunction 
by  means  of  the  holy  supper ;  with  others  there  is  presence, 
but  not  conjunction. 

214.  Besides,  the  holy  supper  includes  and  comprehends 
all  the  divine  worship  instituted  in  the  Israelitish  church ; 
for  the  burnt-offerings  and  sacrifices,  in  which  the  worship 
of  that  church  principally  consisted,  were  called,  in  a  single 
word,  bread ;  hence  also  the  holy  supper  is  its  completion.* 

*  That  the  burnt-offerings  and  sacrifices,  which  consisted  of  lambs,  she-goats, 
sheep,  kids,  he-goats,  heifers,  and  bullocks,  were  in  one  word  called  Bread,  is 
evident  from  the  following  passages  :  "  And  the  priest  shall  burn  it  upon  the  altar  5 

IT  IS  THE  BREAD  OF  THE  OFFERING  MADE  BY  FIRE  UNTO  THE  LoRD,  Lev. 

iii.  11, 16.  The  sons  of  Aaron  shall  be  hoK--  unto  their  God,  neither  shall  they 
profane  the  name  of  their  God,  for  the  oflferings  of  Jehovah  made  by  fire,  the 
BREAD  OF  THEIR  GoD,  they  do  offer.  Thou  shalt  sanctify  him  therefore,  for  he 
offereth  the  bread  of  thy  God.  A  man  of  the  seed  of  Aaron,  in  whom  there 
shall  be  a  blemish,  let  him  not  approach  to  offer  the  Bread  of  his  God,"  Lev, 
xxi.  6,  8, 17,  21.  "  Command  the  children  of  Israel  and  say  unto  them,  My  offer- 
ings, BiY  BREAD,  for  the  sacrifices  made  by  fire  for  an  odour  of  rest,  ye  shall  ob- 
serve, that  ye  offer  it  unto  me  in  its  stated  time,  Num.  xxviii.  2.  He  who  shall 
have  touched  an  unclean  thing  shall  not  eat  of  the  sanctified  things,  but  shall  wash 
his  flesh  in  water,  and  shall  afterwards  eat  of  the  sanctified  things,  because  it  is 
his  bread,"  Lev.  xxii.  6,  7.  "  Who  ofler  upon  my  altar  polluted  bread." 
Malach.  i.  7. 

From  what  has  been  observed,  it  may  be  seen  what  is  understood  by  bread  in 
John,  "  Jesus  said.  Verily,  verily  I  say  unto  you,  Moses  gave  them  not  that  bread 
FROM  HEAVEN,  but  my  Father  giveth  you  the  TRUE  bread  from  heaven  5 
for  THE  BREAD  OF  GoD  is  He  who  came  down  fi-om  heaven,  and  giveth  life  un- 
to the  world.  They  said,  Lord,  evermore  give  us  this  bread;  Jesus  said  unto 
them,  I  am  the  bread  of  life;  he  that  cometh  to  Me  shall  never  hunger,  and 
he  that  believeth  on  Me  shall  never  thirst.  He  that  believelh  on  JMe  hatlfetemal 
life ;  I  AM  the  bread  of  life.  This  is  the  bread  which  cometh  down 
5* 


54  OF   THE    NEW   JERUSALEM, 


OF  THE  RESURRECTION. 

223.  Man  is  so  created,  that  as  to  his  internal  he  cannot 
die,  for  he  is  capable  of  believing  in  God,  and  also  of  loving 
God,  and  thus  of  being  conjoined  to  God  by  faith  and  love ; 
and  to  be  conjoined  to  God  is  to  live  to  eternity. 

224.  This  internal  is  with  every  man  who  is  born ;  his  ex- 
ternal is  that  by  means  of  which  he  brings  into  effect  the 
things  which  are  of  faith  and  love.  The  internal  is  what  is 
called  the  spirit,  and  the  external  is  what  is  called  the  body. 
The  external,  which  is  called  the  body,  is  accommodated  to 
uses  in  the  natural  world ;  this  is  rejected  when  man  dies ; 
but  the  internal,  which  is  called  the  spirit,  is  accommodated 
to  uses  in  the  spiritual  world ;  this  does  not  die.  This  in- 
ternal is  then  a  good  spirit  and  an  angel,  if  the  man  had  been 
good  when  in  the  world,  but  an  evil  spirit,  if  the  man  had 
been  evil  when  in  the  world. 

from  heaven,  that  he  who  eats  of  it  shall  not  die  j  I  am  the  living  bread, 
which  cometli  clown  from  heaven;  if  any  one  shall  eat  of  this  bread,  he  shall 
live  to  eternity,"  vi.  31  to  35,  and  47  to  51.  From  whence,  and  from  what  has 
been  said  above,  it  appears,  that  bread  is  all  the  good  which  proceeds  from  the 
Lord,  for  the  Lord  Himself  is  in  his  own  good,  and  thus  that  bread  and  wine  in 
the  holy  supper  are  all  worship  of  the  Lord  from  the  good  of  love  and  faith. 

222.  To  the  above  shall  be  added  some  particulars  from  the  Arcana  C(eles- 
TiA,  n.  9127.  He  who  knows  nothing  of  the  internal  or  spiritual  sense  of  the 
Word,  knows  no  other  than  that  flesh  and  blood  are  understood  by  flesh  and  blood 
when  they  are  mentioned  in  the  Word.  But  the  intenial  sense  does  not  treat  of 
the  life  of  the  body,  but  of  the  life  of  the  soul  of  man,  that  is,  of  his  spiritual  life, 
which  he  is  to  live  to  eternity.  This  life  is  described  in  the  Word,  in  its  literal 
sense,  b}"  such  things  as  appertain  to  the  life  of  the  body,  that  is  to  say,  by  f]esh 
and  blood  ;  and  forasmuch  as  the  spiritual  life  of  man  subsists  b}^  means  of  the 
^ood  of  love  and  the  truth  of  faith,  therefore  the  good  of  love  is  understood  by 
flesh,  and  the  truth  of  faith  by  blood,  in  the  internal  sense  of  the  Word.  These 
are  what  are  understood  by  tlesh  and  blood  in  heaven,  and  also  by  bread  and 
wine,  for  by  bread  altogether  the  same  is  understood  there  as  by  flesh,  and  by 
wine  altogether  the  same  as  by  blood.  But  they  who  are  not  spiritual  men  do 
not  apprehend  this  ;  let  such  abide  therefore  in  their  own  faith,  only  let  them  be- 
lieve that  in  the  holy  supper,  and  in  the  Word,  there  is  a  holy  principle,  because 
the V  are  from  the  Lord;  1  hey  may  not  know  where  that  holy  principle  resides, 
but"  let  them  who  are  endowed  with  an  interior  perception  consider  whether  flesh 
is  understood  by  flesh,  and  blood  by  blood,  in  the  following  passages.  In  the 
Revelation,  "  I  saw  an  angel  standing  in  the  sun,  and  he  cried  with  a  great  voice,, 
saying  unto  all  the  birds  that  fly  in  the  midst  of  the  heaven.  Gather  yourselves  to- 

f  ether  to  the  supper  of  the  great  God,  that  ye  may  eat  the  flesh  of  kings  and  the 
esh  of  captains  of  thousands,  and  the  flesh  of  the  mighty,  and  the  flesh  of  horses 
and  of  them  that  sit  on  them,  and  the  flesh  of  all  freemen  and  servants,  both  small 
and  gi-eat,"  xix.  17,  18 ;  who  can  ever  understand  these  words  unless  he  knows 
what  is  signified  by  flesh  in  the  internal  sense,  what  by  kings,  by  captains,  by  the 
mighty,  by  horses,  by  them  that  sit  on  them,  by  freemen  and  servants.  And  in 
Ezekiel,  "  Tiius  saitli  the  Lord  Jehovah,  Say  to  every  bird  of  heaven,  and  to  ev- 
ery beast  of  the  field.  Be  gathered  together  and  come  ;  gather  yourselves  from 
ai'ouiid  upon  My  sacrifice  that  I  sacrifice  for  you,  a  great  sacrifice  upon  the  moun- 


AND    ITS   HEAVENLY   DOCTRINE.  55 

225.  The  spirit  of  man,  after  the  death  of  the  body,  ap- 
pears in  the  spiritual  world  in  a  human  form,  altogether  as 
in  the  world;  he  enjoys  also  the  faculty  of  seeing,  of  hearing, 
of  speaking,  of  feeling,  as  in  the  world ;  and  he  is  endowed 
with  every  faculty  of  thinking,  of  willing,  and  of  acting  as  in 
the  world.  In  a  word,  he  is  a  man  as  to  all  things  and  eve- 
ry particular,  except  that  he  is  not  encompassed  with  that 
gross  body  which  he  had  in  the  world ;  he  leaves  that  when 
he  dies,  nor  does  he  ever  re-assume  it. 

226.  This  continuation  of  life  is  what  is  understood  by 
the  resurrection.  The  reason  why  men  believe  that  they 
are  not  to  rise  again  before  the  last  judgment,  when  also  ev- 
ery visible  object  of  the  world  is  to  perish,  is  because  they 
have  not  understood  the  Word ;  and  because  sensual  men 
place  their  life  in  the  body,  and  believe  that  unless  this  were 
to  live  again,  it  would  be  all  over  with  the  man. 

227.  The  life  of  man  after  death  is  the  life  of  his  love  and 
the  life  of  his  faith,  hence  such  as  his  love  and  such  as  his 
faith  had  been,  when  he  lived  in  the  world,  such  his  life  re- 
tains of  Israel,  that  3^e  may  eat  flesh  and  drink  blood  j  ye  shall  eat  the  flesh  of  the 
mig-hty,  and  drink  the  blood  of  the  princes  of  the  earth,  and  ye  shall  eat  fat  to 
satiety,  and  drink  blood  even  to  drunkenness,  of  My  sacrifice  which  I  will  sacri- 
fice for  you ;  ye  shall  be  satiated  upon  My  table,  with  horse,  and  with  chariot, 
with  the  mighty  man,  and  with  every  man  of  war  3  so  will  I  give  My  glory 
among  the  nations,"  xxxix.  17, 18, 19, 20,21.  Li  this  passage  the  subject  treated 
of  is  concerning  the  calling  together  of  all  to  the  kingdom  of  the  Lord,  and  in  par- 
ticular concemmg  the  establisliment  of  the  church  with  the  Gentiles,  and  by  eat- 
ing flesh  and  drinking  blood  is  signified  to  appropriate  Divine  Good  and  Divine 
Truth  to  themselves,  thus  the  holy  principle  which  proceeds  from  the  Lord's  Di- 
vine Human.  Who  cannot  see,  that  flesh  is  not  here  understood  by  flesh,  nor 
blood  by  blood,  as  when  it  is  said,  that  they  should  eat  the  flesh  of  the  mighty, 
and  drink  the  blood  of  the  princes  of  the  earth,  and  that  they  should  drink  blood 
even  to  drunkenness  ;  also  that  they  should  be  satiated  with  horse,  with  chariot, 
with  the  mighty  man,  and  with  every  man  of  war  ?  What  is  signified  by  the 
birds  of  heaven  and  the  beasts  of  the  field,  in  the  spiritual  sense,  may  be  seen  in 
the  Treatise  on  Heaven  and  Hell,  n.  110,  and  in  the  notes  therein.  Let  it  now 
be  considered  what  the  Lord  said  concerning  His  flesh  and  His  blood  in  John, 
'*  The  bread  which  I  will  give  is  JMy  flesh  3  Verily,  verily,  I  say  unto  you.  Except 
ye  shall  eat  the  flesh  of  the  Son  of  Man,  and  shall  drink  His  blood,  ye  will  have  no 
life  in  you  3  whoso  eateth  My  flesh  and  drinketh  My  blood,  hath  eternal  life,  and 

1  will  raise  him  up  at  the  last  day;  for  My  flesh  is  truly  meat,  and  My  blood  is 
truly  drink ;  he  that  eateth  My  flesh  and  drinketh  IVIy  blood,  abideth  in  Me  and  I 
in  him  3  this  is  the  bread  which  cometh  down  fi-om  heaven,"  vi.  50  to  58.  That 
the  flesh  of  the  Lord  is  Divine  Good,  and  His  blood  Divine  Truth,  eacli  from 
Him,  is  evident  from  this  circumstance,  that  these  principles  are  what  nourish  the 
spiritual  life  of  man  3  hence  it  is  said,  My  flesh  is  truly  meat,  and  My  blood  is  tru- 
ly di'ink  3  and  inasmuch  as  man  is  conjoined  to  the  Lord  try  means  of  Divine 
drood  and  Truth,  it  is  therefore  also  said, ''  He  that  eats  My  flesh  and  drinks  My 
blood  shall  have  eternal  life,  and  he  abideth  in  Me,  and  I  in  him  3"  and  in  the 
former  part  of  the  same  chapter,  "  Labour  not  for  the  meat  which  perisheth,  but 
for  that  meat  which  abideth  to  eternal  life,"  ver.  27.  'I'hat  to  abide  in  the  Lord 
is  to  be  principled  in  love  to  Him,  the  Lord  Himself  teaches  iii  Jolin,  chap.  xv. 

2  to  12. 


mains  to  eternity.  It  is  the  life  of  hell  with  those  who  have 
loved  themselves  and  the  world  above  all  things,  and  the 
life  of  heaven  with  those  who  have  loved  God  above  all 
things  and  their  neighbours  as  themselves.  The  latter  are 
they  that  have  faith,  but  the  former  are  they  that  have  not 
faith.  The  life  of  heaven  is  what  is  called  eternal  life,  and 
the  life  of  hell  is  what  is  called  spiritual  death. 

228.  That  man  lives  after  death,  the  Word  teaches,  as 
that  God  is  not  the  God  of  the  dead,  but  of  the  living.  Matt, 
xxii.  31 ;  that  Lazarus  after  death  was  taken  up  into  heaven, 
but  the  rich  man  cast  into  hell,  Luke  xvi.  22,  23,  and  the 
following  verses ;  that  Abraham,  Isaac,  and  Jacob  are  there. 
Matt.  viii.  11 ;  chap.  xxii.  31,  32;  Luke  xx.  37,  38;  that  Je- 
sus said  to  the  thief.  To-day  shalt  thou  be  with  me  in  Para- 
dise, Luke  xxiii.  43. 


OF  HEAVEN  AND  HELL. 

230.  There  are  two  things  which  constitute  the  life  of 
man's  spirit,  love  and  faith ;  love  constituting  the  life  of  his 
will,  and  faith  the  life  of  his  understanding.  The  love  of 
good,  and  the  faith  of  truth  thence  derived,  constitute  the 
life  of  heaven;  and  the  love  of  evil,  and  the  faith  of  what  is 
false  thence  derived,  constitute  the  life  of  hell. 

231.  Love  to  the  Lord  and  love  towards  the  neighbour 
constitute  heaven,  and  so  does  faith,  so  far  as  it  has  life  from 
those  loves ;  and  forasmuch  as  each  of  those  loves  and  the 
faith  thence  derived  is  from  the  Lord,  it  is  evident  from 
hence  that  the  Lord  constitutes  heaven. 

232.  Heaven  is  with  every  one  according  to  his  reception 
of  love  and  faith  from  the  Lord ;  and  they  who  receive 
heaven  from  the  Lord  whilst  they  live  in  the  world,  come 
into  heaven  after  death. 

233.  They  who  receive  heaven  from  the  Lord  are  they 
who  have  heaven  in  themselves ;  for  heaven  is  in  man,  as 
the  Lord  also  teaches  :  "  They  shall  not  say,  The  kingdom  of 
God,  lo  it  is  here !  or  lo  there !  for  behold  the  kingdom  of 
God  is  in  you,"  Luke  xvii.  21. 

234.  Heaven  with  man  resides  in  his  internal,  thus  in 
willing  and  thinking  from  love  and  faith,  and  thence  in  his 
external,  which  consists  in  acting  and  speaking  from  love 
and  faith.     But  it  does  not  reside  in  the  external  without 


AND    ITS    HEAVE?JlY   DOCTRINE.  57 

being  in  the  internal ;  for  all  hypocrites  are  capable  of  act- 
ing and  speaking  well,  but  not  of  willing  well  and  thinking 
well. 

235.  When  man  comes  into  the  other  life,  which  takes 
place  immediately  after  death,  it  is  then  manifest  whether 
heaven  is  in  him,  but  not  whilst  he  lives  in  the  world.  For 
in  the  world  the  external  appears,  and  not  the  internal ;  but 
in  the  other  life  the  internal  is  made  manifest,  because  man 
then  lives  as  to  his  spirit. 

236.  Eternal  happiness,  which  is  also  called  heavenly  joy, 
is  imparted  to  those  who  are  in  love  and  faith  to  the  Lord, 
from  the  Lord ;  that  love  and  that  faith  have  in  them  that 
joy,  into  which  the  man  who  has  heaven  in  himself  comes 
after  death ;  in  the  mean  time  it  lies  stored  up  in  his  inter- 
nal. In  the  heavens  there  is  a  communion  of  all  goods ;  the 
peace,  the  intelligence,  the  wisdom,  and  the  happiness  of  all, 
are  communicated  to  every  one  therein,  yet  to  every  one  ac- 
cording to  his  reception  of  love  and  faith  from  the  Lord. 
Hence  it  appears  how  great  peace,  intelligence,  wisdom  and 
happiness  are  in  heaven. 

237.  As  love  to  the  Lord,  and  love  towards  our  neighbour, 
constitute  the  life  of  heaven  with  man,  so  the  love  of  self  and 
the  love  of  the  world,  when  they  reign,  constitute  the  life  of 
hell  with  him,  for  these  latter  loves  are  opposite  to  the  for- 
mer. Wherefore  they  with  whom  the  loves  of  self  and  of 
the  world  reign,  are  incapable  of  receiving  any  thing  from 
heaven  ;  but  the  things  which  they  receive  are  from  hell  ,•  for 
whatever  a  man  loves,  and  whatever  he  believes,  is  either 
from  heaven  or  from  hell. 

238.  They  with  whom  the  loves  of  self  and  of  the  world 
reign,  do  not  know  what  heaven  and  the  happiness  of  heaven 
are ;  and  it  appears  incredible  to  them  that  happiness  should 
be  given  in  any  other  loves  than  in  those,  when  yet  the  hap- 
piness of  heaven  only  enters,  so  far  as  those  loves,  as  ends, 
are  removed.  The  happiness  which  succeeds  on  their  re- 
moval is  so  great,  that  it  exceeds  all  human  comprehension. 

239.  The  life  of  man  cannot  be  changed  after  death,  but 
remains  then  such  as  it  had  been  in  the  world ;  for  the  whole 
spirit  of  man  is  such  as  his  love  is,  and  infernal  love  cannot 
be  transcribed  into  heavenly  love,  because  they  are  opposite  : 
this  is  understood  by  the  words  of  Abraham  to  the  rich  man 
in  hell  :  "  There  is  a  great  gulf  between  us  and  you,  so 
that  they  who  would  pass  to  you  cannot,  neither  can  they 
pass  from  thence  to  us."  Luke  xvi.  26.     Hence  it  is  plain, 


58  OF    THE    NEW    JERUSALEM, 

that  they  who  come  into  hell  remain  there  to  eternity,  and 
that  they  who  come  into  heaven  remain  there  to  eternity. 


OF  THE  CHURCH. 

241.  That  which  constitutes  heaven  with  man,  also  con- 
stitutes the  church ;  for  as  love  and  faith  constitute  heaven, 
so  also  love  and  faith  constitute  the  church.  Hence,  from 
what  has  been  said  before  concerning  heaven,  it  is  evident 
what  the  church  is. 

242.  Where  the  Lord  is  acknowledged,  and  where  the 
Word  is,  the  church  is  said  to  be ;  for  the  essentials  of  the 
church  are  love  to,  and  faith  in,  the  Lord  from  the  Lord; 
and  the  Word  teaches  how  man  is  to  live,  in  order  that  he 
may  receive  love  and  faith  from  the  Lord. 

243.  In  order  that  there  may  be  a  church,  there  must  be 
doctrine  from  the  Word,  since  without  doctrine  the  Word 
is  not  understood.  But  doctrine  alone  does  not  constitute 
the  church  with  man,  but  a  life  according  to  it ;  whence  it 
follows  that  faith  alone  does  not  constitute  the  church,  but 
the  life  of  faith,  which  is  charity.  Genuine  doctrine  is  the 
doctrine  of  charity  and  of  faith  together,  and  not  the  doc- 
trine of  faith  without  that  of  charity ;  for  the  doctrine  of 
charity  and  of  faith  together,  is  the  doctrine  of  life,  but  not 
the  doctrine  of  faith  without  the  doctrine  of  charity. 

244.  They  who  are  without  the  church,  and  still  acknowl- 
edge one  God,  and  live  according  to  their  religious  princi- 
ples in  a  certain  charity  towards  their  neighbour,  are  in  com- 
munion with  those  who  are  of  the  church,  for  no  one,  who 
believes  in  God  and  lives  well,  is  damned.  Hence  it  is  evi- 
dent that  the  church  of  the  Lord  is  every  where  in  the  uni- 
versal globe,  although  it  is  specifically  where  the  Lord  is 
acknowledged,  and  where  there  is  the  Word. 

245.  Every  one  with  whom  the  church  is,  is  saved,  but 
every  one  with  whom  the  church  is  not,  is  condemned. 


OF  THE  SACRED  SCRIPTURE,  OR  THE  WORD. 

249.  Without  a  revelation  from  the  Divine,  man  cannot 
know  any  thing  concerning  eternal  life,  nor  even  any  thing 


AND    ITS    HEAVENLY   DOCTRINE.  59 

concerning  God,  and  still  less  any  thing  concerning  love 
to,  and  faith  in  Him ;  for  man  is  born  into  mere  igno- 
rance, and  must  therefore  learn  every  thing  from  worldly 
things,  from  which  he  must  form  his  understanding.  He  is 
also  born  hereditarily  into  every  evil  which  proceeds  from 
the  love  of  self  and  of  the  world ;  the  delights  from  thence 
prevail  continually,  and  suggest  such  things  as  are  diametri- 
cally contrary  to  the  Divine.  Hence  it  is  that  man  knows 
nothing  con^rning  eternal  life  ;  wherefore  there  must  neces- 
sarily be  a  revelation  to  communicate  such  knowledge. 

250.  That  the  evils  of  the  love  of  self  and  of  the  world  in- 
duce such  ignorance  concerning  the  things  which  are  of 
eternal  life,  appears  manifestly  from  those  within  the  church, 
who,  although  they  know  from  revelation  that  there  is  a  God, 
that  there  is  a  heaven  and  a  hell,  that  there  is  eternal  life, 
and  that  that  life  is  to  be  acquired  by  means  of  the  good  of 
love  and  faith,  still  lapse  into  denial  concerning  those  sub- 
jects, as  well  the  learned  as  the  unlearned.  Hence  it  is  fur- 
ther evident  how  great  ignorance  would  prevail,  if  there  were 
no  revelation. 

251.  Since  therefore  man  lives  after  death,  and  then  lives 
to  eternity,  and  a  life  awaits  him  according  to  his  love  and 
faith,  it  follows  that  the  Divine,  out  of  love  towards  the  hu- 
man race,  has  revealed  such  things  as  may  lead  to  that  life, 
and  conduce  to  man's  salvation.  What  the  Divine  has  re- 
vealed, is  with  us  the  Word. 

252.  The  Word,  forasmuch  as  it  is  a  revelation  from  the 
Divine,  is  divine  in  all  and  every  particular  part ;  for  what  is 
from  the  Divine  cannot  be  otherwise.  What  is  from  the 
Divine  descends  through  the  heavens  even  to  man ;  where- 
fore in  the  heavens  it  is  accommodated  to  the  wisdom  of  the 
angels  who  are  there,  and  on  earth  it  is  accommodated  to 
the  apprehension  of  the  men  who  are  there.  Wherefore  in 
the  Word  there  is  an  internal  sense,  which  is  spiritual,  for 
the  angels,  and  an  external  sense,  which  is  natural,  for  men ; 
hence  it  is  that  the  conjunction  of  heaven  with  man,  is  ef- 
fected by  means  of  the  Word. 

253.  No  others  understand  the  genuine  sense  of  the  Word 
but  they  who  are  enlightened  ;  and  they  only  are  enlightened 
who  are  in  love  to,  and  faith  in,  the  Lord  ;  for  their  interiors 
are  elevated  by  the  Lord  into  the  light  of  heaven. 

254.  The  Word  in  the  letter  cannot  be  understood,  but  by 
means  of  doctrine  drawn  from  the  Word  by  one  who  is  en- 
lightened ;  for  the  literal  sense  thereof  is  accommodated  to 


60  OF   THE    NEW   JERUSALEM, 

the  apprehension  even  of  simple  men,  wherefore  doctrine 
drawn  from  the  Word  must  serve  them  for  a  lamp.* 


OF  PROVIDENCE. 

267.  The  government  of  the  Lord  in  the  heavens  and  in 
the  earths  is  called  Providence ;  and  forasmuch  as  all  the 
good  of  love  and  all  the  truth  of  faith,  which  give  salvation, 
are  from  Him,  and  nothing  at  all  of  them  from  man,  it  is  ev- 
ident that  the  Divine  Providence  of  the  Lord  is  in  all  and 
singular  the  things  which  conduce  to  the  salvation  of  the 
human  race.  This  the  Lord  thus  teaches  in  John  :  *'  I  am 
the  way,  the  truth,  and  the  life,"  xiv.  6 ;  and  in  another 
place,  "  As  the  branch  cannot  bear  fruit  of  itself,  unless  it 
shall  abide  in  the  vine,  so  neither  can  ye,  unless  ye  shall  abide 
in  Me ;  except  from  Me  ye  cannot  do  any  thing,"  xv.  4,  5. 

268.  The  Divine  Providence  of  the  Lord  extends  to  the 
most  singular  things  of  the  life  of  man ;  for  there  is  only  one 
fountain  of  life,  which  is  the  Lord,  from  whom  we  are,  live, 
and  act. 

269.  They  who  think  from  worldly  things  concerning  the 
Divine  Providence,  conclude  from  them  that  it  is  only  uni- 
versal, and  that  singulars  appertain  to  man.  But  such  per- 
sons do  not  know  the  arcana  of  heaven,  for  they  form  their 
conclusions  only  from  the  loves  of  self  and  of  the  world,  and 
their  pleasures ;  wherefore,  when  they  see  the  evil  exalted  to 
honours,  and  acquire  wealth  more  than  the  good,  and  that 
success  attends  them  according  to  their  artifices,  they  say  in 
their  hearts,  that  this  would  not  be  the  case  if  the  Divine 
Providence  were  in  all  things  and  singulars ;  not  considering 
that  the  Divine  Providence  does  not  regard  that  which  brief- 
ly passes  away,  and  ends  with  the  life  of  man  in  the  world, 
but  that  it  regards  that  which  remains  to  eternity,  thus  which 
has  no  end.  What  has  no  end,  that  Is ;  but  what  has  an 
end,  that  respectively  Is  not.     Let  him  who  is  capable  con- 

"^^The  books  of  the  Word  are  all  those  Avhich  have  the  internal  sense  ;  but  those 
books  which  have  not  llie  internal  sense,  are  not  the  Word.  The  books  of  the 
Word  in  the  Old  Testament  are,  the  live  books  of  jMoses,  the  book  of  Josliua,  the 
book  of  Judges,  the  two  books  of  Samuel,  the  two  books  of  Kings,  the  Psalms  of 
David,  the  prophets  Isaiah,  Jeremiah,  the  Lamentations,  Ezekiel,  Daniel,  Hosea, 
Joel,  Amos,  Obadiah,  Jonah,  Micah,  Naliuni,  Habakkuk,  Zephaniah,  Haffgai, 
Zechariah,Malachi ;  and,  in  the  New  Testament,  the  four  evangelists,  Matthew, 
Mark,  Luke,  John,  and  the  Revelation.    The  rest  have  not  the  internal  sense. 


AND    ITS    HEAVENLY    DOCTRINE..  61 

sider,  whether  a  hundred  thousand  years  be  any  thing  to 
eternity,  and  he  will  perceive  that  they  are  not ;  what  then 
are  some  years  of  life  in  the  world  ? 

270.  Every  one  who  rightly  considers  it,  may  know,  that 
eminence  and  opulence  in  the  world  are  not  real  divine 
blessings,  notwithstanding  man,  from  the  pleasure  he  finds 
in  them,  calls  them  so;  for  they  pass  away,  and  also  seduce 
many,  and  turn  them  away  from  heaven;  but  that  eternal 
life,  and  its  happiness,  are  real  blessings,  which  are  from  the 
Divine  :  this  the  Lord  also  teaches  in  Luke  :  "  Make  to  youF- 
selves  a  treasure  that  faileth  not  in  the  heavens,  where  the 
thief  Cometh  not,  nor  the  moth  corrupteth ;  for  where  your 
treasure  is,  there  will  your  heart  be  also." 

271.  The  reason  why  success  attends  the  evil  according 
to  their  arts  is,  because  it  is  according  to  divine  order  that 
every  one  should  act  what  he  acts  from  reason,  and  also  from 
freedom ;  wherefore,  unless  man  were  left  to  act  from  freedom 
according  to  his  reason,  and  thus  unless  the  arts  which  are 
thence  derived  were  to  succeed,  man  could  by  no  means  be 
disposed  to  receive  eternal  life,  for  this  is  insinuated  when 
man  is  in  freedom,  and  his  reason  is  enlightened.  For  no 
one  can  be  forced  to  good,  forasmuch  as  nothing  that  is 
forced  inheres  with  him,  for  it  is  not  his  own ;  that  becomes 
a  man's  own,  which  is  done  from  freedom  according  to  his 
reason,  and  that  is  done  from  freedom  which  is  done  from  the 
will  or  love,  and  the  will  or  love  is  the  man  himself  If  a 
man  were  forced  to  that  which  he  does  not  will,  his  mind 
would  continually  incline  to  that  which  he  does  will ;  and 
besides,  every  one  strives  after  what  is  forbidden,  and  this 
from  a  latent  cause,  because  every  one  strives  to  be  in  free- 
dom. Whence  it  is  plain,  that,  unless  man  were  kept  in  free- 
dom, good  could  not  be  provided  for  him. 

272.  To  leave  man  from  his  own  freedom  also  to  think,  to 
will,  and,  so  far  as  the  laws  do  not  restrain  him,  to  do  evil, 
is  called  permission. 

273.  To  be  led  to  felicities  in  the  world  by  means  of  arts, 
appears  to  man  as  if  it  were  from  his  own  proper  prudence, 
but  still  the  Divine  Providence  incessantly  accompanies  by 
permitting  and  continually  withdrawing  from  evil.  But  to 
be  led  to  felicities  in  heaven  is  known  and  perceived  to  be 
not  from  man's  own  proper  prudence,  because  it  is  from  the 
Lord,  and  is  effected  of  his  Divine  Providence  by  disposing 
and  continually  leading  to  good. 

274.  That  this  is  the  case,  man  cannot  comprehend  from 

6 


(32  OF    THE    NEW    JERUSALEM, 

the  light  of  nature,  for  from  that  light  he  does  not  know  the 
laws  of  divine  order. 

275.  It  is  to  be  noted  that  there  is  providence,  and  praevi- 
dence  ;  good  is  what  is  provided  by  the  Lord,  but  evil  is 
what  is  provided.  The  one  must  accompany  the  other,  for 
what  comes  from  man  is  nothing  but  evil,  but  what  comes 
from  the  Lord  is  nothing  but  good. 


OF  THE  LORD. 

280.  There  is  one  God,  who  is  the  Creator  and  Conser- 
vator of  the  universe ;  thus,  who  is  the  God  of  heaven  and  the 
God  of  the  earth. 

28L  There  are  two  things  which  constitute  the  life  of 
heaven  with  man,  the  good  of  love  and  the  truth  of  faith. 
Man  has  this  life  from  God,  and  nothing  at  all  of  it  is  from 
man ;  wherefore  the  primary  principle  of  the  church  is,  to 
acknowledge  God,  to  believe  in  God,  and  to  love  Him. 

2S2.  They  who  are  born  within  the  church  ought  to  ac- 
knowledge the  Lord,  His  Divine,  and  His  Human,  and  to 
believe  in  Him,  and  to  love  Him ;  for  from  the  Lord  is  all 
salvation.  This  the  Lord  teaches  in  John  :  "  He  .who  believ- 
eth  in  the  Son  hath  eternal  life,  but  he  who  belie veth  not  the 
Son  shall  not  see  life,  but  the  anger  of  God  abideth  with 
him,"  iii.  36.  Again,  "  This  is  the  will  of  Him  who  sent 
Me,  that  every  one  who  seeth  the  Son,  and  believeth  in  Him, 
should  have  eternal  life,  and  I  will  resuscitate  Him  in  the 
last  day,"  vi.  40.  Again,  "  Jesus  said,  I  am  the  resurrection 
and  the  life ;  he  who  believeth  in  Me,  although  he  dies,  shall 
live  ;  but  every  one  who  liveth  and  believeth  in  Me,  shall  not 
die  to  eternity,"  xi.  21,  23. 

283.  Wherefore  they  within  the  church  who  do  not  ac- 
knowledge the  Lord,  and  His  divine,  cannot  be  conjoined  to 
God,  and  thus  cannot  have  any  lot  with  the  angels  in  heaven ; 
for  no  one  can  be  conjoined  to  God  but  from  the  Lord  and 
in  the  Lord.  That  no  one  can  be  conjoined  to  God  but  from 
the  Lord,  the  Lord  teaches  in  John,  "No  one  hath  ever  seen 
God ;  the  only-begotten  Son,  who  is  in  the  bosom  of  the  Fa- 
ther, He  hath  shown  Him,"  i.  20.  Again,  "Ye  have  never 
heard  the  voice  of  the  Father,  nor  seen  His  shape,"  v.  37. 
Again,  "  No  one  knoweth  the  Father  but  the  Son,  and  to 
whom  the  Son  shall  be  willing  to  reveal  Him,"  xi.  27.     And 


AND    ITS    HEAVENLY    DOCTRIXE.  63 

again,  "  I  am  the  way,  the  truth,  and  the  life  ;  no  one  cometh 
to  the  Father  but  by  Me,"  xiv.  6.  The  reason  why  no  one 
can  be  conjoined  to  God-  but  in  the  Lord,  is  because  the  Fa- 
ther is  in  Him,  and  they  are  one,  as  He  also  teaches  in  John  : 
"  If  ye  know  Me,  ye  know  my  Father  also ;  he  who  seeth 
Me  seeth  the  Father ;  Philip,  believest  thou  not  that  I  am  in 
the  Father  and  the  Father  in  me  ?  believe  Me  that  I  am  in 
the  Father  and  the  Father  in  Me,"  xiv.  7  to  11.  And  again, 
'•'The  Father  and  I  are  One ;  that  ye  may  know  and  believe 
that  I  am  in  the  Father  and  the  Father  in  Me,"  x.  30,  38. 

284.  Forasmuch  as  the  Father  is  in  the  Lord,  and  the 
Father  and  the  Lord  are  One ;  and  forasmuch  as  He  ought 
to  be  believed  in,  and  he  that  believes  in  Him  has  eternal 
life,  it  is  evident  that  the  Lord  is  God.  That  the  Lord  is 
God,  the  Word  also  teaches,  as  in  John  :  "  In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  God  was 
THE  Word  ;  all  things  were  made  by  Him,  and  without  Him 
was  not  any  thing  made  which  was  made ;  and  the  Word 
w\A.s  MADE  FLESH,  and  dwelt  amongst  us,  and  we  saw  His 
glory,  the  glory  as  of  the  only-begotten  of  the  Father," 
i.  1,  3,  14.  In  Isaiah,  *'A  child  is  born  to  us,  a  Son  is 
given  to  us,  on  whose  shoulder  is  the  government,  and  his 
name  shall  be  called  God,  Hero,  the  Father  of  Eternity, 
the  Prince  of  Peace,"  ix.  5.  Again,  "  A  virgin  shall  con- 
ceive and  bring  forth,  and  His  name  shall  be  called  God 
w^iTH  us,"  vii.  14  ;  Matthew  i.  23.  And  in  Jeremiah,  *'  Be- 
hold the  days  shall  come  when  I  will  raise  up  to  David  a 
just  branch,  who  shall  reign  a  king,  and  shall  prosper ;  and 
this  is  His  name  which  they  shall  call  Him,  Jehovah  our 
Justice,"  xxiii.  5,  6 ;  chap,  xxxiii.  15,  16. 

285.  All  they  who  are  of  the  church,  and  in  light  from 
heaven,  see  the  Divine  in  the  Lord ;  but  they  who  are  not 
in  light  from  heaven,  see  nothing  but  the  Human  in  the 
Lord  ;  when  yet  the  Divine  and  Human  are  in  Him  so 
united,  that  they  are  one  ;  as  the  Lord  also  taught  in  an- 
other place,  in  John  :  "  Father,  all  Mine  are  Thine,  and  all 
Thine  Mine,"  xvii.  10. 

286.  That  the  Lord  was  conceived  from  Jehovah  the 
Father,  and  was  thus  God  from  conception,  is  known  in  the 
church  ;  and  also  that  He  rose  again  with  His  whole  body, 
for  He  left  nothing  in  the  sepulchre  ;  of  which  he  also 
afterwards  confirmed  the  disciples,  saying,  "  See  My  hands 
and  My  feet,  that  it  is  I  Myself;  feel  Me  and  see  ;  for  a  spirit 
hath  not  flesh  and  bones  as  ye  see  Me  have,"  Luke  xxiv.  39. 


64 

And  although  He  was  a  man  as  to  the  flesh  and  bones;  still 
He  entered  through  the  closed  doors,  and,  after  He  had 
manifested  himself,  became  invisible,  John  xx.  19,  26;  Luke 
xxiv.  3.  The  case  is  otherwise  with  every  man,  for  man 
only  rises  again,  as  to  the  spirit,  and  not  as  to  the  body  ; 
wherefore  when  He  said,  "  that  He  is  not  as  a  spirit,"  He 
said  that  He  is  not  as  another  man.  Hence  it  is  evident 
that  the  Human  in  the  Lord  is  also  Divine. 

287.  Every  man  has  his  esse  of  life,  which  is  called  his 
soul,  from  his  father ;  the  existere  of  life  thence  derived  is 
what  is  called  the  body  ;  hence  the  body  is  the  effigy  of  its 
soul,  for  the  soul,  by  means  of  the  body,  exercises  its  life  at 
pleasure.  Hence  it  is  that  men  are  born  into  the  likeness 
of  their  parents,  and  that  families  are  distinguished  from 
each  other  ;  from  this  circumstance  it  is  evident  what  was 
the  quality  of  the  body  or  Human  of  the  Lord,  viz.  that  it 
was  as  the  Divine  Itself,  which  was  the  esse  of  His  life,  or 
the  soul  from  the  Father ;  wherefore  He  said,  "  He  that 
seeth  Me,  seeth  the  Father,"  John  xiv.  9. 

288.  That  the  Divine  and  Human  of  the  Lord  is  one  per- 
son, is  agreeable  to  the  faith  received  in  the  whole  Christian 
world,  which  is  to  this  effect :  "  Although  Christ  is  God  and 
man,  still  He  is  not  two,  but  one  Christ ;  yea,  He  is  alto- 
gether one  and  a  single  person  ;  because  as  body  and  soul 
are  one  man,  so  God  and  man  are  one  Christ."  This  is  from 
the  Athanasian  creed. 

289.  They  who,  respecting  the  Divinity,  have  an  idea  of 
three  persons,  cannot  have  an  idea  of  one  God ;  if  with  the 
mouth  they  say  one,  still  they  think  three  ;  but  they  who, 
respecting  the  Divinity,  have  an  idea  of  three  principles  in 
one  person,  can  have  an  idea  of  one  God,  and  can  say  one 
God,  and  also  think  one  God. 

290.  An  idea  of  three  principles  in  one  person  is  attained, 
when  it  is  thought  that  the  Father  is  in  the  Lord,  and  that 
the  Holy  Spirit  proceeds  from  Him ;  there  is  then  a  trine  in 
the  Lord,  the  Divine  itself  which  is  called  the  Father,  the 
Divine  Human  which  is  called  the  Son,  and  the  Divine 
Proceeding  which  is  called  the  Holy  Spirit. 

29L  Forasmuch  as  all  the  Divine  is  in  the  Lord,  there- 
fore He  has  all  power  in  the  heavens  and  in  the  earths  ; 
which  he  also  says  in  John ;  "  The  Father  hath  given  all 
things  into  the  hands  of  the  Son,"  iii.  35.  Again,  "  The 
Father  hath  given  to  the  Son  power  over  all  flesh,"  xvii.  2. 
In  Matthew,  "  All  things  are  delivered  to  Me  by  the  Father," 


AND   ITS    HEAVENLY    DOCTRINE.  65 

xi.  27.     Again,  "  All  power  is  given  to  Me  in  heaven  and 
in  earth,"  xxviii.  16.     Such  power  is  divine. 

292.  They  who  make  the  Human  of  the  Lord  like  the 
human  of  another  man,  do  not  think  of  His  conception  from 
the  Divine  Itself,  nor  do  they  consider  that  the  body  of 
every  thing  is  the  effigy  of  its  soul.  Neither  do  they  reflect 
on  His  resurrection  with  the  whole  body  ;  nor  of  His  ap- 
pearance at  His  transformation,  when  His  face  shone  as  the 
sun.  Neither  do  they  think,  respecting  those  things  which 
the  Lord  said  concerning  faith  in  Him,  concerning  His 
unity  with  the  Father,  concerning  His  glorification,  and 
concerning  His  power  over  heaven  and  earth,  that  these  are 
divine,  and  were  mentioned  in  relation  to  His  Human. 
Neither  do  they  remember  that  the  Lord  is  omnipresent  also 
as  to  His  human,  Matthew  xxviii.  20,  although  the  faith  of 
His  omnipresence  in  the  sacred  supper  is  derived  from  this 
consideration  :  omnipresence  is  divine.  Yea,  perhaps  they 
do  not  think  that  the  Divine  principle  which  is  called  the 
Holy  Spirit,  proceeds  from  His  Human  ;  when  yet  it  pro- 
ceeds from  His  glorified  Human,  for  it  is  said,  ''  The  Holy 
Spirit  was  not  yet,  because  Jesus  was  not  yet  glorified," 
John  vii.  39. 

293.  The  Lord  came  into  the  world  that  He  might  save 
the  human  race,  who  would  otherwise  have  perished  in 
eternal  death ;  and  He  saved  them  by  this,  that  He  subju- 
gated the  hells,  which  infested  every  man  coming  into  the 
world  and  going  out  of  the  world  ;  and  at  the  same  time  by 
this,  that  he  glorified  His  Human  :  for  thus  He  can  keep  the 
hells  in  subjugation  to  eternity.  The  subjugation  of  the 
hells,  and  the  glorification  of  His  Human  at  the  same  time, 
were  effected  by  means  of  temptations  admitted  into  the 
human  which  He  had  from  the  mother,  and  by  continual 
victories  therein.  His  passion  on  the  cross  was  the  last 
temptation  and  full  victory. 

294.  That  the  Lord  subjugated  the  hells,  He  Himself 
teaches  in  John :  when  the  passion  of  the  cross  was  at  hand, 
then  Jesus  said,  '"'  Now  is  the  judgment  of  this  world ;  now 
the  prince  of  this  world  shall  be  cast  out,^^  xii.  27,  28,  31  ; 
again,  "  Have  confidence,  /  have  overcome  the  world^''  xvi. 
33.  And  in  Isaiah,  "  Who  is  this  that  cometh  from  Edom, 
going  on  in  the  multitude  of  His  strength,  great  to  save?  My 
own  arm  brought  salvation  to  Me  ;  so  He  became  to  them 
for  a  Saviour,"  Ixiii.  1  to  20;  chap.  lix.  16  to  21.  That  He 
glorified  His  Human,  and  that  the  passion  of  the  cross  was 

6* 


66  OF    THE    NEW    JERUSALEM, 

the  last  temptation  and  full  victory,  by  means  of  which  He 
glorified  it,  He  teaches  also  in  John :  "  After  Judas  went 
out,  Jesus  said.  Now  is  the  Son  of  Man  glorified,  and  God 
will  glorify  Him  in  Himself,  and  will  immediately  glorify 
Him,"  xiii.  31,  32.  Again,  "  Father,  the  hour  has  come; 
glorify  Thy  Son,  that  Thy  Son  also  may  glorify  Thee,"  xvii. 
1,  5.  Again,  "  Now  is  My  soul  troubled ;  Father,  glorify 
Thy  Name  ;  and  a  voice  came  out  from  heaven,  saying,  I 
have  both  glorified  it,  and  will  glorify  it  again,"  xii.  27,  28. 
And  in  Luke,  "  Ought  not  Christ  to  suffer  these  things, 
and  to  enter  into  His  glory,"  xxiv.  30.  These  words  were 
said  in  relation  to  His  passion :  to  glorify  is  to  make  Divine. 
Hence,  now,  it  is  manifest,  that,  unless  the  Lord  had  come 
into  the  world,  and  been  made  a  man,  and  in  this  manner 
had  liberated  from  hell  all  those  who  believe  in  Him  and 
love  Him,  no  mortal  could  have  been  saved  ;  this  is  under- 
stood by  the  saying,  that  without  the  Lord  there  is  no 
salvation. 

295.  When  the  Lord  fully  glorified  His  Human,  He  then 
put  off  the  human  from  the  mother,  and  put  on  the  human 
from  the  Father,  which  is  the  Divine  Human,  wherefore  he 
was  then  no  longer  the  son  of  Mary. 

296.  The  first  and  primary  principle  of  the  church  is,  to 
know  and  acknowledge  its  God  ;  for  without  that  knowledge 
and  acknowledgment  there  is  no  conjunction  ;  thus,  in  the 
church,  without  the  acknowledgment  of  the  Lord.  This 
the  Lord  teaches  in  John ;  "  He  who  believeth  in  the  Son 
hath  eternal  life,  but  he  who  believeth  not  the  Son  shall  not 
see  life,  but  the  anger  of  God  abideth  with  him,"  iii.  36. 
And  in  another  place,  "  Except  ye  believe  that  I  am,  ye 
shall  die  in  your  sins,"  viii.  24. 

297.  That  there  is  a  trine  in  the  Lord,  viz.  the  Divine 
Itself,  the  Divine  Human,  and  the  Divine  Proceeding,  is  an 
arcanum  from  heaven,  and  is  for  those  who  shall  be  in  the 
Holy  Jerusalem. 


OF  ECCLESIASTICAL  AND  CIVIL  GOVERNMENT. 

311.  There  are  two  things  which  ought  to  be  in  order 
amongst  men,  viz.  the  things  which  are  of  heaven,  and  the 
things  which  are  of  the  world  :  the  things  which  are  of 
heaven  are  called  ecclesiastical  things,  and  those  which  are 
of  the  world  are  called  civil  things. 


AND    ITS    HEAVENLY    DOCTRINE.  67 

312.  Order  cannot  be  maintained  in  the  world  without 
governors,  who  are  to  observe  all  things  which  are  done 
according  to  order,  and  which  are  done  contrary  to  order  ; 
and  are  to  reward  those  who  live  according  to  order,  and  to 
punish  those  who  live  contrary  to  order.  If  this  be  not  done, 
the  human  race  must  perish;  for  the  will  to  command  others, 
and  to  possess  the  goods  of  others,  is  hereditarily  connate 
with  every  one,  whence  proceed  enmities,  envyings,  hatreds, 
revenges,  deceits,  cruelties,  and  many  other  evils  :  where- 
fore, unless  men  were  kept  under  restraint  by  the  laws,  and 
by  rewards  suited  to  their  loves,  which  are  honours  and 
gains  for  those  who  do  good  things  ;  and  by  punishments 
contrary  to  those  loves,  which  are  the  loss  of  honour,  of 
possessions,  and  of  life,  for  those  who  do  evil  things ;  the 
human  race  would  perish. 

313.  There  must  therefore  be  governors  to  keep  the  as- 
semblages of  men  in  order,  who  should  be  persons  skilled 
in  the  laws,  wise,  and  men  who  fear  God.  There  must  also 
be  order  amongst  the  governors,  lest  any  one,  from  caprice 
or  inadvertence,  should  permit  evils  which  are  against  order, 
and  thereby  destroy  it :  which  is  guarded  against  when 
there  are  superior  and  inferior  governors,  amongst  whom 
there  is  subordination. 

314.  Governors  over  those  things  amongst  men  which 
relate  to  heaven,  or  over  ecclesiastical  matters,  are  called 
priests,  and  their  office  is  called  the  priesthood.  But  gov- 
ernors over  those  things  amongst  men  which  relate  to  the 
world,  or  over  civil  concerns,  are  called  magistrates,  and 
their  chief,  where  such  a  form  of  government  prevails,  is 
called  king. 

315.  With  respect  to  the  priests,  they  ought  to  teach  men 
the  way  to  heaven,  and  also  to  lead  them ;  they  ought  to 
teach  them  according  to  the  doctrine  of  their  church  derived 
from  the  Word,  and  they  ought  to  lead  them  to  live  accord- 
ing to  it.  Priests  who  teach  truths,  and  thereby  lead  to  the 
good  of  life,  and  so  to  the  Lord,  are  the  good  shepherds  of 
the  sheep  ;  but  they  who  only  teach,  and  do  not  lead  to  the 
good  of  life,  and  so  to  the  Lord,  are  the  evil  shepherds. 

316.  Priests  ought  not  to  claim  to  themselves  any  power 
over  the  souls  of  men,  inasmuch  as  they  do  not  know  in 
what  state  the  interiors  of  a  man  are  ;  still  less  ought  they 
to  claim  the  power  of  opening  and  shutting  heaven,  since 
that  power  belongs  to  the  Lord  alone. 

317.  Dignity  and  honour  ought  to  be  paid  to  priests  on 


68  OF   THE    NEW   JERUSALEM, 

account  of  the  sanctity  of  their  office  ;  but  they  who  are 
wise  give  the  honour  to  the  Lord,  from  whom  all  sanctity  is 
derived,  and  not  to  themselves  ;  whilst  they  who  are  not 
wise  attribute  the  honour  to  themselves,  whereby  they  take 
it  from  the  Lord.  They  who  attribute  honour  to  them- 
selves, on  account  of  the  sanctity  of  their  office,  prefer 
honour  and  gain  to  the  salvation  of  souls,  which  they  ought 
to  provide  for ;  but  they  who  give  the  honour  to  the  Lord, 
and  not  to  themselves,  prefer  the  salvation  of  souls  to  hon- 
our and  gain.  The  honour  of  any  employment  is  not  in  the 
person,  but  is  adjoined  to  him  according  to  the  dignity  of 
the  thing  which  he  administers  ;  and  what  is  adjoined  does 
not  belong  to  the  person  himself,  and  is  also  separated  from 
him  with  the  employment.  All  personal  honour  is  the 
honour  of  wisdom  and  the  fear  of  the  Lord. 

318.  Priests  ought  to  teach  the  people,  and  to  lead  them 
by  means  of  truths  to  the  good  of  life,  but  still  they  ought  to 
force  no  one,  since  no  one  can  be  forced  to  believe  contrary 
to  what  he  thinks  from  his  heart  to  be  truth.  He  who  be- 
lieves otherwise  than  the  priest,  and  makes  no  disturbance, 
ought  to  be  left  in  peace  ;  but  he  who  makes  disturbance 
ought  to  be  separated  ;  for  this  also  is  agreeable  to  order, 
for  the  sake  of  which  the  priesthood  is  established. 

319.  As  priests  are  appointed  to  administer  those  things 
which  relate  to  the  divine  law  and  worship,  so  kings  and 
magistrates  are  appointed  to  administer  those  things  which 
relate  to  civil  law  and  judgment. 

320.  Forasmuch  as  the  king  alone  cannot  administer  all 
things,  therefore  there  are  governors  under  him,  to  each  of 
whom  a  province  is  given  to  administer,  where  the  adminis- 
tration of  the  king  cannot  be  extended.  These  governors, 
taken  collectively,  constitute  the  royal  function,  but  the  king 
himself  is  the  chief 

321.  Royalty  itself  is  not  in  the  person,  but  is  adjoined 
to  the  person.  The  king  who  believes  that  royalty  is  in  his 
own  person,  and  the  governor  who  believes  that  the  dignity 
of  government  is  in  his  own  person,  is  not  wise. 

322.  Royalty  consists  in  administering  according  to  the 
laws  of  the  realm,  and  in  judging  according  thereto,  from 
justice.  The  king  who  regards  the  laws  as  above  himself,  is 
wise,  and  he  who  regards  himself  as  above  the  laws,  is  not 
wise.  The  king  who  regards  the  laws  as  above  himself, 
places  royalty  in  the  law,  and  the  law  has  dominion  over 
him,  for  he  knows  that  the  law  is  justice,  and  that  all  justice 


AND    ITS    HEAVENLY   DOCTRINE.  69 

which  is  justice,  is  divine.  But  he  who  regards  himself  as 
above  the  laws,  places  royalty  in  himself,  and  either  believes 
himself  to  be  the  law,  or  the  law,  which  is  justice,  to  be 
derived  from  himself;  hence  he  arrogates  to  himself  that 
which  is  divine,  to  which  nevertheless  he  ought  to  be  in 
subjection. 

323.  The  law,  which  is  justice,  ought  to  be  enacted  in 
the  realm  by  persons  skilled  in  the  law,  wise,  and  men  who 
fear  God  ;  and  the  king  and  his  subjects  ought  afterwards  to 
live  according  to  it.  The  king  who  lives  according  to  the 
law  so  enacted,  and  therein  sets  an  example  to  his  subjects, 
is  truly  a  king. 

324.  A  king  who  has  absolute  power,  and  believes  that 
his  subjects  are  such  slaves  that  he  has  a  right  to  their 
possessions  and  lives,  and  exercises  such  a  right,  is  not  a 
king,  but  a  tyrant. 

325.  The  king  ought  to  be  obeyed  according  to  the  laws 
of  the  realm,  and  by  no  means  to  be  injured  either  by  word 
or  deed ;  for  on  this  the  public  security  depends. 


Extracts  from  ^^  Heaven  and  Hell" 

That  no  one  comes  into  Heaven  from  Immediate 
Mercy. 

521.  They  who  are  not  instructed  concerning  heaven, 
and  concerning  the  way  to  heaven,  also  concerning  the  life 
of  heaven  appertaining  to  man,  suppose  that  to  be  received 
into  heaven  is  the  mere  effect  of  mercy,  which  is  granted 
to  those  who  are  in  fc),ith,  and  for  whom  the  Lord  intercedes, 
thus  that  it  is  merely  admission  out  of  favour ;  consequently 
that  all  men  whatsoever  may  be  saved  by  virtue  of  [the 
Lord's]  good  pleasure ;  yea,  some  conceive,  that  this  may  be 
the  case  even  with  all  in  hell.  But  such  persons  are  totally 
unacquainted  with  the  nature  of  man,  not  being  aware  that 
his  quality  is  altogether  such  as  his  life  is,  and  that  his  life 
is  such  as  his  love  is,  not  only  as  to  the  interiors  which  are 
of  his  will  and  understanding,  but  as  to  the  exteriors  which 
are  of  his  body,  and  that  the  corporeal  form  is  only  an  ex- 
ternal form,  in  which  the  interiors  present  themselves  in 
effect,  and  hence  that  the  whole  man  is  his  love  ;  nor  are 
they  aware,  that  the  body  does  not  live  from  itself,  but  from 
its  spirit,  and  that  the  spirit  of  man  is  his  very  affection  it- 
self, and  that  his  spiritual  body  is  nothing  else  but  the  man's 
affection  in  a  human  form,  in  which  also  it  appears  after 
death.  So  long  as  these  particulars  are  unknown,  man  may 
be  induced  to  believe,  that  salvation  is  nothing  but  the  good 
pleasure  of  the  Lord,  which  is  called  mercy  and  grace. 

522.  But  it  may  be'  expedient  first  to  say  what  divine 
mercy  is.  Divine  mercy  is  pure  mercy  towards  the  whole 
human  race  for  the  purpose  of  saving  them,  and  it  is  like- 
wise continual  with  every  man,  and  in  no  case  recedes  from 
any  one,  so  that  every  one  is  saved  who  can  be  saved  :  but 
no  one  can  be  saved  but  by  divine  means,  which  means  are 
revealed  by  the  Lord  in  the  Word :  divine  means  are  what 
are  called  divine  truths  ;  these  teach  in  what  manner  man 
ought  to  live  that  he  may  be  saved ;  by  those  truths  the  Lord 
leads  man  to  heaven,  and  by  them  implants  in  man  the  life 
of  heaven :  this  the  Lord  effects  with  all ;  but  the  life  of 
heaven  cannot  be  implanted  in  any  one  unless  he  abstains 
from  evil,  for  evil  opposes ;  so  far  therefore  as  man  abstains 


EXTRACTS  FROM  "  HEAVEN  AND  HELL."        71 

from  evil,  so  far  the  Lord  leads  him  out  of  pure  mercy  by 
His  divine  means,  and  this  from  infancy  to  the  end  of  his 
life  in  the  world,  and  afterwards  to  eternity  :  this  is  the 
divine  mercy  which  is  meant.  Hence  it  is  evident  that  the 
mercy  of  the  Lord  is  pure  mercy,  but  not  immediate,  that  is, 
such  as  to  save  all  out  of  good  pleasure,  let  them  have  lived 
as  they  may. 

523.  The  Lord  never  acts  contrary  to  order,  because  He 
Himself  is  Order  :  the  divine  truth  proceeding  from  the  Lord 
is  what  makes  order,  and  divine  truths  are  the  laws  of  order, 
according  to  which  the  Lord  leads  man ;  wherefore  to  save 
man  by  immediate  mercy  is  contrary  to  divine  order,  and 
what  is  contrary  to  divine  order  is  contrary  to  the  Divine. 
Divine  order  is  heaven  appertaining  to  man,  which  order 
man  had  perverted  with  himself  by  a  life  contrary  to  the 
laws  of  order,  which  are  divine  truths ;  into  that  order  man 
is  brought  back  by  the  Lord  out  of  pure  mercy,  by  means 
of  the  laws  of  order  ;  and  so  far  as  he  is  brought  back,  so 
far  he  receives  heaven  in  himself,  and  he  who  receives 
heaven  in  himself,  comes  into  heaven.  Hence  it  is  again 
evident,  that  the  divine  mercy  of  the  Lord  is  pure  mercy, 
but  not  immediate  mercy.* 

524.  If  men  could  be  saved  by  immediate  mercy,  all 
would  be  saved,  even  they  who  are  in  hell,  yea,  neither 


Fr^m  the  Arcana  Ccelestia. 
*  That  divine  truth  proceedrhg  from  the^ord  is  the  source  of  order,  and  that 
divine  good  is  the  eS^^rtakof '  or^lfer,  n.  IdCS^So^  8700,  8988.     That  hence  the 
Lord  is  Order,  n.  1919,  2011,  5110,  o70C  102^6,  10^9.  ^Thal  divine  "truths  are 


the  laws  of  order,  n.  2247.  Ji)9.5, ,  That  tlie  universal  heaVen  is  arrang-ed  by  the 
Lord  accordii^  to  HlsdrvHie  order,  n.  3038,  7211,  9128,  9338,T0125,  10161, 
10157.    That^r        ■      •        ^ -"^  ■       ~ 

4040 

f^T^  ^^  ^    ^ 

en  in  hirn^et  n.  48i9.  TliS^t  ™^"  Mtl^e  beings  into  whom  are  collated  c 
of  diviA,of(l^-,».5n'ti  tliaj^pli  (Ji-dbK»Jp«^-is  divine  QfderjA  forn\  heoause  tie  is 
itsredpient,  n.'4219,  4220,  422^  4523,  4524,  5114,  53G8,  6013,  6057,  6^05,  6626, 
97WnO156,^0l72.  iilbat  mS|;ilKs  nati^Aaiinto  what  is  ^qd  and  \^^^  but  i^o 
what  is  evil  and  false,  thus  not  into  diviilfe'  order ,i^ut  into  what  is  contrary  to 
order,  and*"that  h^hfce  i>  it-thi^Sbe  is  b<^'g^ljit9  i^ej-|!  igijoj^angp,  a^d  that  on  this 
account  it  is  necessary  that  h&  be  J)orn  anew,  that  is,  be  regeneratdU,  which  is 
effected  bv  divine  ti-utns  from  the  Lord,  thSt  he  majJrb»ty:oijgl»t^hack  into  order, 
n.  10i7,  2307,  2308,  3518,  3812,  8480,  8550,  10283,  10284,  10286,  10731.  That 
the  Lord,  when  He  forms  man  anew,  that  is,  regenerates  him,  arranges  all  things 
appertaining  to  him  according  to  order,  which  is  into  the  form  of  heaven,  n. 
5700,  6690,  9931,  10303.  That  evils  and  falses  are  contrary  to  order,  and  that 
still  they  who  are  principled  in  those  things,  are  ruled  by  the  Lord,  not  accord- 
ing to  order,  but  from  order,  n.  4839,  7877,  10778.  That  it  is  impossible  for  a 
man,  who  lives  in  evils,  to  be  saved  by  mercy  alone,  because  this  is  contrary  to 
divine  order,  n.  8700. 


72  EXTRACTS    FROM    "  HEAVEN    AND    HELL. 

would  there  be  a  hell,  because  the  Lord  is  Mercy  Itself, 
Love  Itself,  and  Good  Itself;  wherefore  it  is  contrary  to  His 
Divine  to  say,  that  he  is  able  to  save  all  immediately,  and 
does  not  save  them  :  it  is  a  thing  known  from  the  Word, 
that  the  Lord  wills  the  salvation  of  all,  and  the  damnation 
of  no  one. 

525.  The  generality  of  those  who  come  from  the  Christian 
world  into  the  other  life,  bring  along  with  them  the  above 
faith,  that  they  are  to  be  saved  by  immediate  mercy,  for  they 
implore  that  mercy  ;  but  on  examination  it  is  found  that  they 
believed,  that  to  come  into  heaven  consists  in  mere  admis- 
sion, and  that  they  who  are  let  in  enter  into  heavenly  joys, 
being  not  at  all  aware  of  what  heaven  is,  and  of  what  heav- 
enly joy  is ;  wherefore  they  are  told,  that  heaven  is  not  de- 
nied by  the  Lord  to  any  one,  and  that  they  may  be  let  in 
if  they  desire  it,  and  may  likewise  tarry  there ;  on  which 
occasion  they  who  desire  it  are  also  admitted,  but  when 
they  are  at  the  very  threshold,  they  are  seized  with  such 
torture  of  the  heart  from  the  breathing  of  heavenly  heat, 
which  is  the  love  wherein  the  angels  are,  and  from  the  in- 
flux of  heavenly  light,  which  is  divine  truth,  that  they  ap- 
perceive  in  themselves  infernal  torment  instead  of  heavenly 
joy,  and,  in  consequence  of  the  shock,  they  throw  themselves 
headlong  thence  :  thus  they  are  instructed  by  living  expe- 
rience, that  heaven  cannot  be  given  to  any  one  from  imme- 
diate mercy. 

/,  j^rs^jwat  aSv^ii  ^/Ui^^ 


^♦'•' 


i^:X^ 


>^ii-'**>'«R!vt  Jaf.-r- 


¥'  .  '^•tsx^  ..'v  r  -; 


■4' 


